A Study on the Correlation of True Love and Christianity through the Examination of the Inter-Textuality of the Bible and Toni Morrison’s Song of Solomon

Love is the strong affection a person has towards the other person. Love can be between people of different gender, age, colour, social status, religion, or nationality. True love knows no boundaries, and that is why there exist different types of love. Most of the different types of love are derived from ancient Greek. The purpose of the study is to show why different people will have a different kind of love and why each of the love is important to the parties involved. The love between two people can take different forms, and two parties cannot have all the ten types of love discussed. The ten types of love discussed include love for parents, love for friends, agape love, love for animals, intimate love, selfish love, and unenduring love for friends, love for close friends, obsessive love towards people, and child love. Each of the love is unique in its way and is beneficial to both parties involved. The greatest of these types of love is agape love. A good example of agape love was portrayed in the life of Jesus in the Bible. He loved the human race unconditionally and gave all to save them from humanity. Also, child love and parent love are important types of love because they enhance strong bonds between parents and their children. Animal love can be obsessive because it will make a person become too close to animals in caring for them. However, it’s an important type of love because it creates a good relationship between human beings and animals. Animals tend to feel protected in the presence of human beings.

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Genetic and Related Biomedical Aspects of Twinning

Pediatrics in Review ◽

10.1542/pir.5.6.179 ◽

1983 ◽

Vol 5 (6) ◽

pp. 179-183

Author(s):

Frederick Hecht ◽

Barbara K. Hecht

Keyword(s):

Charles Darwin ◽

Trisomy 13 ◽

The Winter's Tale ◽

Winter's Tale ◽

Song Of Solomon ◽

Twin Sister ◽

Adam And Eve ◽

The Bible ◽

Cain And Abel ◽

The One

Twins are nothing new. They have been of interest for thousands of years. The Song of Solomon sang in amorous tones: "Thy breasts are like two young roes that are twins, which feed among the lilies." Genesis relates the story of Adam and Eve and their sons: Cain and Abel. According to Mohammedan tradition, Cain and Abel were born with twin sisters. Adam wished for Cain to marry Abel's twin and for Abel to marry Cain's twin. However, Cain was enamored of his own twin sister and so in jealousy slew his brother Abel. Twins appear in many ancient writings beyond the Bible. Romulus and Remus, the mythic founders of Rome, were twins. Shakespeare wrote of "twinn'd lambs that did frisk; ' the sun, and bleat the one of the other" in The Winter's Tale. GALTON: THE STUDY OF TWINS Modern scientific interest in twins dates to Sir Francis Galton. In 1875, Galton emphasized the importance of studies of twins to distinguish heredity from environment or, as he put it, "nature from nurture." Galton, a cousin of Charles Darwin, made numerous other contributions, among them the study of fingerprints which are remarkably alike in identical twins. Fingerprints are today commonplace in law. In pediatrics, dermatoglyphic features assist in the rapid clinical diagnosis of trisomy 13, 18, and 21 (Down syndrome).

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Prestigious fruit trees in ancient Israel: first palynological evidence for growing Juglans regia and Citrus medica

Israel Journal of Plant Sciences ◽

10.1080/07929978.2014.950067 ◽

2015 ◽

Vol 62 (1-2) ◽

pp. 98-110 ◽

Cited By ~ 12

Author(s):

Dafna Langgut

Keyword(s):

Juglans Regia ◽

Fruit Trees ◽

Jewish Tradition ◽

Southern Levant ◽

Song Of Solomon ◽

The Bible ◽

The North ◽

Plant Remains ◽

Ancient Israel ◽

Citrus Medica

This article describes the earliest evidence for the growing of two prestigious fruit trees:Juglans regia(Persian walnut) andCitrus medica(citron) in ancient Israel. The study also tries to identify the origin of these trees as well as their influence on Jewish tradition and culture. The palynological information from the Southern Levant supports the hypothesis of the survival ofJ. regiaduring the Last Glacial period in some areas of Eurasia. Accumulating palynological information as well as archeobotanical evidence ofJ. regiaplant remains from northern Israel from ∼1800 years BCE suggests the beginning of horticulture of walnut in the Southern Levant. The growing of walnut within Israel probably started in the north, and nearly one millennium later, palynological evidence indicates thatJ. regiacultivation had spread also to the Judean Mountains. Walnut is mentioned only once in the Bible, in Song of Solomon (6:11). From the interpretation of this text as well other Jewish texts and the available palynological diagrams, it is clear that since the Persian period (fifth to fourth centuries BCE),J. regiawas well established in ancient Israel. Citron, although being one of the four species of the Jewish feast of Tabernacles (Sukkot), is not native to the flora of the Near East. The earliest archeobotanical evidence of the growing ofC. medicain Israel was recently discovered in a Royal Persian garden in Ramat Rahel near Jerusalem, dated to the fifth to fourth centuries BCE.C. medicaseems to have made its way to Ramat Rahel from India via Persia. From that point on, citron gradually penetrated the Jewish culture and tradition. The citron is not mentioned in the Bible, and the association between the citron and thePürî `ëc hädär(Leviticus 23:40), translated “fruit of the goodly tree,” was only made during the first century AD.

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The Choice of Israel

10.1093/acprof:oso/9780190684426.003.0006 ◽

2017 ◽

Author(s):

Shira Weiss

Keyword(s):

Free Choice ◽

Hebrew Scriptures ◽

The Bible ◽

God's Love ◽

True Love

Albo’s conception of free choice plays a role in his innovative analysis of God’s choice of Israel, as described in the Bible. The Hebrew Scriptures neglect to articulate what first attracted God to Israel and not to its rivals, nor what in Israel caused God to enter into a covenant with this nation alone. Albo argues that Israel’s chosenness reflects God’s freedom, since God could have chosen differently and was not compelled by any cause other than His own will to make Israel His nation. Albo describes God’s selection as a manifestation of His pure love, expressed by the biblical term ḥesheq, which he defines as love without reason and based on absolute free choice. In light of his understanding of love in terms of freedom, Albo considers God’s love for Israel to be the ultimate form of true love and, therefore, the paradigmatic case of free choice.

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