It is during Holy Week, or Semana Santa, that Spain comes alive with vibrant processions that showcase a unique blend of religious devotion and cultural heritage. These solemn and elaborate processions date back centuries, combining intricate religious iconography, traditional music, and passionate displays of faith. As part of the country’s rich cultural tapestry, these processions draw crowds of locals and visitors alike, who gather to witness the spectacle and immerse themselves in this deeply rooted tradition. Let’s investigate into the sacred and mesmerizing world of Easter Week processions in Spain.
For a deep understanding of Easter Week processions in Spain, it is crucial to explore the historical background that has shaped this religious and cultural tradition. If you want to learn more about the unique experience of celebrating Easter in Spain, you can check out this insightful article on Celebrating Easter in Spain: A Culture Shock of Sorts.
Origins of Easter Week Celebrations
To grasp the roots of Easter Week celebrations in Spain, we must probe into the early Christian practices that established the foundation for this significant observance. The mix of Catholicism and local traditions has given rise to the unique and deeply rooted processions that characterize Semana Santa in Spain.
Evolution of Processions Over the Centuries
The evolution of processions over the centuries has seen a blending of religious reverence, artistic expression, and community participation. The intricate choreography of the floats, the haunting music, and the elaborate costumes all reflect the evolving cultural and religious significance of the Easter Week processions. The historical context of Spain, from the medieval period to the present day, has influenced the development of these processions, making them a vital part of Spanish cultural identity.
Plus, the incorporation of various elements such as Roman traditions, Moorish influences, and Baroque aesthetics has added layers of complexity and richness to the Semana Santa processions, making them a vibrant and captivating spectacle for both locals and visitors alike.
Religious Aspects of the Processions
Symbolism and Rituals
It is during Easter Week processions in Spain that the streets come alive with a unique blend of religious fervor and cultural tradition. Each element of the procession carries profound symbolism and is steeped in rich ritualistic significance. The figures of Christ, the Virgin Mary, and the various saints are paraded through the streets, accompanied by incense, candles, and the haunting sounds of solemn music.
Role of Brotherhoods and Confraternities
For centuries, the backbone of these elaborate processions has been the Brotherhoods and Confraternities, religious organizations dedicated to the upkeep of tradition and the organization of the events. These groups not only plan and execute the processions but also play a vital role in providing support to the community and preserving the cultural heritage associated with the events. Their members, dressed in traditional robes, march alongside the floats and sculptures, carrying symbols of their devotion.
Apart from the logistical aspects, Brotherhoods and Confraternities also serve as a source of social cohesion and solidarity within the communities they represent. They often engage in charitable activities, including providing aid to the less fortunate and organizing religious events throughout the year, further cementing their role as pillars of the community.
Cultural Impact
Influence on Art and Music
Once again, the Easter Week processions in Spain have had a significant influence on the country’s art and music scene. The elaborate floats, intricate costumes, and solemn music that accompany the processions have inspired many artists and composers throughout history.
Economic and Tourism Aspects
Any exploration of the cultural impact of Easter Week processions in Spain would be incomplete without addressing their economic and tourism aspects. These processions attract visitors from all over the world, contributing significantly to the local economy and tourism industry.
Economically, the processions create opportunities for local businesses to cater to the influx of tourists, from hotels and restaurants to souvenir shops and transportation services. The increased tourism during Easter Week stimulates the economy and supports jobs in the hospitality and service sectors.
Regional Variations
Many regions in Spain have their own unique way of celebrating Easter Week, making it a fascinating display of cultural diversity. To learn more about the various traditions in different Spanish cities, you can visit Easter in Spain – Semana Santa Holy Week Traditions.
Notable Processions in Different Spanish Cities
Regional variations in Spain’s Easter Week processions can be seen in different Spanish cities, each with its own notable displays of religious fervor and cultural heritage.
Unique Local Traditions
Regional variations in Spain’s Easter celebrations include unique local traditions that have been passed down through generations, adding richness to the cultural tapestry of the country.
For instance, in Seville, the processions are known for their elaborate floats carrying religious icons, while in Valladolid, the atmosphere is more somber with silent processions through the streets.
Contemporary Perspectives
Modern Challenges and Innovations
The Easter Week processions in Spain have faced modern challenges and have adapted through innovative approaches. The procession routes sometimes have to navigate through busy city streets, leading to logistical challenges in maintaining the solemnity of the event. In response, organizers have utilized technology to coordinate participants and ensure a smooth flow of the procession.
Processions as Intangible Cultural Heritage
One of the most significant aspects of the Easter Week processions in Spain is their recognition as intangible cultural heritage by UNESCO. This acknowledgment highlights the importance of these traditions in the cultural identity of Spain and the need to preserve and promote them for future generations. The processions serve as a unique combination of religious devotion, artistic expression, and community participation.
Additional information about Processions as Intangible Cultural Heritage: The UNESCO designation not only protects the traditions themselves but also emphasizes the significance of the skills, knowledge, and rituals involved in organizing and participating in the processions. This recognition supports efforts to safeguard the intangible cultural heritage of Spain and ensure its continuation for years to come.
Summing up
Drawing together religious fervor and cultural heritage, Easter Week processions in Spain symbolize a unique blend of faith and tradition that captivates both participants and spectators. The elaborate displays of religious imagery, the rhythmic sounds of marching bands, and the solemn atmosphere create a powerful experience that has been passed down through generations. As a deeply ingrained part of Spanish identity, these processions continue to remind us of the country’s rich history and enduring devotion to its religious beliefs. The combination of centuries-old rituals with modern-day celebrations serves as a testament to the resilience and significance of this cultural tradition in Spain.
The Council of Europe Congress of Local and Regional Authorities has called on France to pursue decentralisation, clarify the division of powers between the state and subnational authorities and provide better protection for mayors.
Adopting its recommendation based on a report by Bryony Rudkin (United Kingdom, L, SOC/G/PD) and Matija Kovac (Serbia, R, EPP/CCE), after their visits in 2023 to monitor implementation of the European Charter of Local Self-Government, the Congress welcomed France’s planned decentralisation reforms, the general clause of competence enjoyed by municipalities, France’s ratification of the Charter’s Additional protocol on the right to participate in the affairs of a local authority, the granting of special status to Paris in 2019 and the frequent references to the Charter in legal proceedings relating to local or regional governance.
The report underlined certain points that deserve particular attention, especially the incomplete decentralisation mentioned in the Court of Auditors’ 2023 annual public report; unclear distribution of powers; over-regulation of powers delegated to local authorities, and a gradual reduction in local taxation leading to excessive centralisation of local authority funding.
Local authorities lacked proportional funding from central government, were increasingly dependent on subsidies and contractual funding and consultation mechanisms were mainly used as channels for informing local and regional authorities of central government initiatives, plans and regulations, the report said. It also expressed concern at the increasing threats and attacks against mayors and local elected representatives from society at large, often via social networks, jeopardising democratic local governance. National authorities needed to strengthen legal protection of mayors and extend limitation periods in criminal matters.
The Congress called for the recently announced decentralisation reforms to be pursued and for division of power to be clarified, with over-regulation avoided. Fiscal autonomy should be strengthened and the costs of exercising delegated powers should be periodically reviewed to ensure that they are proportionately financed. It also stressed the importance of reducing local authorities’ dependence on contractual funding and central transfers, while implementing genuine consultation mechanisms.
The debate was followed by an exchange of views with Dominique Faure, French Minister with responsibility for Local Government and Rural Affairs, who then participated in a round table on the occasion of the 30th anniversary of the Congress.
The Italian government handed over 500,000 euros for the restoration of the destroyed Transfiguration Cathedral in Odessa, announced the mayor of the city, Gennady Trukhanov. The Ukrainian city’s central temple was destroyed by a Russian missile in July 2023. The aid was granted under an agreement between the Italian government, UNESCO and the local government after a report on the damage to the building was prepared. The church, which is a UNESCO monument, was hit by rocket fire, with the rocket hitting the church’s altar.
The authorities began to strengthen the building and restore the roof even before the arrival of help from Italy: “We did not have time to wait, because we could lose what was left of the cathedral after the rocket hit. Therefore, with funds from benefactors and parishioners of the Odessa diocese, it was the roof was restored and work began on the restoration of the most damaged part of the building”.
The Italians are considering a larger long-term format of cooperation with the government of Ukraine to restore Odessa and to implement a systematic and comprehensive approach to the preservation of cultural heritage in the city.
Illustrative Photo by Victoria Emerson: https://www.pexels.com/photo/anonymous-woman-with-easel-painting-historic-building-standing-in-city-park-6038050/
The UN’s top aid official in the Occupied Palestinian Territory, Jamie McGoldrick, reached Kamal Adwan hospital in Beit Lahia on Thursday, where children with the most severe and life-threatening hunger are being treated at a new World Health Organization (WHO)-supported specialised feeding facility.
“Without swift treatment, these children are at imminent risk of death,” UN aid coordination office, OCHA, said, in a call for all parties to the conflict to respect the laws of war and international humanitarian law. “Civilians and the infrastructure they rely on – including hospitals – must be protected,” the UN agency insisted.
Fuel and medical supplies were delivered to Kamal Adwan hospital, “but aid is just a trickle”, said the UN agency for Palestinian refugees, UNRWA. “Food needs to reach the north NOW to avert famine,” it said in a post on X.
In a related development, media reports indicated that the Israeli military raid at Al Shifa Hospital in Gaza City was continuing for a fifth straight day.
Al Shifa – which is Gaza’s largest health centre – only recently restored “minimal” services, OCHA said, adding that “hostilities in and around the facility” have put patients, medical teams and treatment in jeopardy.
“People in Gaza – particularly in the north – are experiencing shocking levels of disease and hunger. We and our humanitarian partners continue to do everything we can to meet the overwhelming needs of the civilian population,” OCHA insisted.
In a video on X, OCHA Head of Sub-Office in Gaza, Georgios Petropoulos, underscored the difficulties of accessing northern Gaza with food or medical supplies, because of ongoing aid constraints.
To reach the north from the south, aid teams have to pass through Israeli military checkpoints that cut the Strip in two.
“One of the biggest problems we have in Gaza is the inability to get between north and south Gaza,” Mr; Petropoulos said, describing how on a recent mission finding 75 to 80-year-old man alone and “covered with dust”, sitting down in the road. “We picked him up, we gave him some water, we put him in the back of our car and just drove him a few hundred metres up the road until we found a family of people that were on the street.”
“We’re calling on everyone to respect civilians trying to flee war,” Mr. Petropoulos said.
Echoing that message, OCHA reiterated that aid teams continue to be “repeatedly prevented from doing our job, especially in the besieged north”.
Ongoing violence “unceasing bombardments” and the collapse of civil order in addition to access constraints “continue to impede the humanitarian response”, the UN aid coordination office insisted.
“With hostilities now in their sixth month – and Gaza moving ever closer to famine – we must flood Gaza with aid.”
All eyes on Security Council
Meanwhile, the UN Security Council prepared to gather on Friday to vote on a U.S.-led resolution highlighting “the imperative of an immediate and sustained ceasefire” in Gaza and the release of all remaining hostages, along with the delivery of essential humanitarian assistance.
Previously, US delegations have blocked attempts to pass a ceasefire resolution at the 15-member body, whose primary task is to maintain or restore international peace and security.
The development comes amid continued and growing international pressure for a ceasefire in the Gaza Strip and ramped up aid access for humanitarian missions, particularly to northern governorates, where food insecurity experts warned this week that famine could happen “anytime”.
Ahead of the UN Security Council meeting scheduled for 9am in New York, U.S. Secretary of State, Antony Blinken, said that the latest draft of the resolution included the call for “an immediate ceasefire tied to the release of hostages.”
US diplomatic push
The top US diplomat was speaking in Egypt during his latest tour of the Middle East as indirect negotiations on a possible deal continue between Israel and Hamas, brokered by the U.S, Egypt and Qatar. Mr. Blinken said an agreement was “very much possible”.
On the humanitarian front, reports cited that the U.S. was continuing its efforts to build a landing pontoon to deliver aid delivery to Gaza by sea. The construction could be ready before 1 May, a senior U.S. official was cited as saying.
Attacks on aid warehouses in Gaza must stop: Rights office
The UN human rights office (OHCHR) said on Friday that it was alarmed by the “recent series of attacks” in Gaza on aid warehouses and officials providing security for humanitarian aid deliveries, including police.
OHCHR said in a press release that at least three aid centres had been struck, in Rafah, Nuseirat and Jabalya, between 13 and 19 March. There were deaths in each of the incidents.
At least four senior police officers have been killed, including the director of An Nuseirat Police on 19 March.
Open-source information indicates in at least three other incidents, police vehicles or those providing security to aid trucks have been struck since early February.
OHCHR noted that attacking any civilians not directly involved in fighting could amount to a war crime. Police and other law enforcement should be exempt from attack and must not be targeted.
“Such attacks have also contributed to the breakdown of civil order, creating an environment of growing chaos in which it is increasingly the strongest, often young men, who are able to monopolise the little assistance available and further deprive the most vulnerable of their access to food and other necessities”, said OHCHR.
Israel, as the occupying power, has the obligation to ensure the provision of food and medical care to the population in line with needs. It should at least be ensuring humanitarians can do their work in a safe and dignified way, OHCHR continued.
In the heart of Europe, the Sikh community faces a battle for recognition and against discrimination, a struggle that has caught the attention of both the public and the media. Sardar Binder Singh, the head of the European Sikh Organization, has shed light on the ongoing issues faced by Sikh families living across Europe, highlighting the lack of official recognition for the Sikh faith and the discrimination that follows.
According to Binder Singh, the European Sikh Organization, with the backing of Gurdwara Sintrudan Sahib and the Sangat of Belgium, is actively working towards addressing these challenges. Efforts are underway to bring the matter to the attention of the European Parliament. “We are mobilizing the Sikh population living there and have put up big posters on different buildings,” Singh stated, emphasizing the community’s determination to be heard and recognized.
In a significant move, a delegation comprising respected personalities from the Sikh community will engage with members of the European Parliament on Baisakhi Purab, a key festival for Sikhs celebrated in the Parliament. This discussion aims to bring to light the issues faced by Sikhs in Europe and seek ways to address them.
Adding to the efforts to raise awareness and celebrate Sikh culture, a grand Nagar Kirtan dedicated to Baisakhi Purab is scheduled for April 6. This event, which marks a first in its history, will see flowers being showered on participants from a helicopter, adding a unique and festive element to the procession. Sardar Karam Singh, president of Gurdwara Sintrudan Sahib, has called upon the community to participate in large numbers, showcasing the unity and strength of Sikhs in Europe.
The Sikh community’s push for recognition and against discrimination in Europe is a testament to their resilience and determination. As they prepare to take their concerns to the European Parliament and celebrate their culture with pride, the hope for a future where Sikhism is recognized and respected across Europe grows stronger.
According to the Monitoring Mission, interviews conducted with 60 recently released Ukrainian POWs painted a harrowing picture of their experiences in Russian captivity.
“Almost every single one of the Ukrainian POWs we interviewed described how Russian servicepersons or officials tortured them during their captivity, using repeated beatings, electric shocks, threats of execution, prolonged stress positions and mock execution. Over half of them were subjected to sexual violence,” said Danielle Bell, the head of HRMMU.
“Most POWs also recounted the anguish of not being allowed to communicate with their families and being deprived of adequate food and medical attention.”
The report documented “credible allegations” of executions of at least 32 Ukrainian POWs, in 12 separate incidents between December and February. HRMMU has independently verified three of these incidents.
HRMMU also noted findings from interviews with 44 Russian POWs in Ukrainian captivity, stating that while the POWs did not make any allegations of torture at established internment facilities, several provided credible accounts of torture and ill-treatment while in transit having been removed from the battlefield.
Violations in Russian-occupied territory
In addition to the findings on POWs, the report detailed continued violence against civilians in Ukrainian territory occupied by Russia, citing, among other violations, killings, arbitrary detention and restrictions on freedom of expression.
The report highlighted the Ukrainian Government’s continued prosecution and conviction of individuals for activities allegedly conducted under Russian occupation.
Civilian casualties remained high during the December 2023-February 2024 period, with conflict-related violence leading to the deaths of 429 civilians and injuring 1,374.
A significant intensification of missile and other aerial munitions (such as suicide unmanned aerial vehicles), together with attacks by Russia in late December and January, caused a spike in civilian casualties in areas far from the frontline, while the overall civilian casualty numbers remained comparable to the previous period.
Ukrainian cities under attack
Meanwhile, the UN Office for the Coordination of Humanitarian Affairs (OCHA) in Ukraine reported that attacks continued in the south and east of the country on Monday and Tuesday, impacting civilians and critical infrastructure.
Several people were injured in the cities of Odesa and Kharkiv, according to local authorities.
Hundreds of thousands of people remain without power, mainly in Odesa and Kharkiv Regions. Authorities estimate that restoring the power to its full capacity will take months. Humanitarian organizations are on the ground, providing emergency aid to people affected.
“As of today, UNRWA, the main lifeline for Palestine refugees, is denied from providing lifesaving assistance to northern Gaza,” UNRWA Commissioner-General Philippe Lazzarini wrote in a social media post on X.
He called the decision “outrageous”, saying it was made to intentionally obstruct lifesaving aid deliveries during a man-made famine in the northern part of the Gaza Strip.
He underlined the need to lift this ban, adding that UNRWA – the backbone of the humanitarian response in Gaza – is the largest relief agency in the Strip and has the greatest ability to reach displaced communities there.
“Despite the tragedy unfolding under our watch, the Israeli authorities informed the UN that they will no longer approve any UNRWA food convoys to the north. This is outrageous & makes it intentional to obstruct lifesaving assistance during a man-made famine,” he wrote.
“These restrictions must be lifted,” he continued.
“By preventing UNRWA to fulfill its mandate in Gaza, the clock will tick faster towards famine & many more will die of hunger, dehydration + lack of shelter,” he warned. “This cannot happen, it would only stain our collective humanity.”
WHO slams fresh aid ban
World Health Organization (WHO) chief Tedros Adhanom Ghebreyesus slammed the new order.
“Blocking UNRWA from delivering food is in fact denying starving people the ability to survive,” he said in a social media post.
“This decision must be urgently reversed,” he continued.
“The levels of hunger are acute. All efforts to deliver food should not only be permitted but there should be an immediate acceleration of food deliveries.”
UN relief chief: UNRWA is ‘beating heart’ of aid in Gaza
UN Emergency Relief Coordinator Martin Griffiths echoed that message.
“I have urged Israel to lift all impediments on aid to Gaza. Now this – MORE impediments,” he wrote on social media.
“UNRWA is the beating heart of the humanitarian response in Gaza,” he stated.
“The decision to block its food convoys to the north only pushes thousands closer to famine,” he warned. “It must be revoked.”
Famine warnings
The Integrated Food Security Phase Classification (IPC) report on Gaza Strip stated last week that famine is imminent in the northern part of the Strip and is expected to occur between now and May in the two northern governorates, which are home to about 300,000 people.
Upon the report’s release, UN Secretary General António Guterres described the findings as an “appalling indictment of conditions on the ground for civilians”.
“Palestinians in Gaza are enduring horrifying levels of hunger and suffering,” he said at the time. “This is an entirely man-made disaster, and the report makes clear that it can be halted.”
A UN mission to Al-Shifa Hospital in mid-March delivered fuel, medical supplies and food parcels.
In Egypt, UN chief calls for flooding Gaza with aid
The UN chief is currently in the region on his annual Ramadan solidarity trip, having visited with Palestinian women and children injured by Israeli attacks on Gaza, and strongly renewed his call for an immediate humanitarian ceasefire. His trip included a visit to the Rafah border crossing into Gaza and planned meetings in Egypt and Jordan.
Earlier on Sunday, Mr. Guterres met the press in Cairo, reiterating that call.
“Palestinians in Gaza desperately need what has been promised: a flood of aid,” he said, “not trickles, not drops.”
He said some progress has been made, but much more needs to be done, and making that increasing aid flows requires very practical steps.
UN Secretary-General António Guterres addresses the media in Cairo.
Israel must remove ‘chokepoints to relief’
“It requires Israel removing the remaining obstacles and chokepoints to relief,” Mr. Guterres explained. “It requires more crossings and access points. All alternative routes are, of course, welcome, but the only efficient and effective way to move heavy goods is by road. It requires an exponential increase in commercial goods, and, I repeat, it requires an immediate humanitarian ceasefire.”
He said efforts must ensure that ample aid shipments are delivered as soon as possible.
“The current horrors in Gaza serve no one and are having an impact around the globe,” he said. “The daily assault on the human dignity of Palestinians is creating a crisis of credibility for the international community.”
US financing situation
Early on Sunday, UNRWA’s Commissioner-General said that there will be widespread consequences for Palestine refugees in Gaza and the region following the newly passed United States foreign aid spending bill for 2024, which limits funding to the agency until March 2025.
He said the humanitarian community in Gaza is racing against time to avoid famine and that any gap in funding for UNRWA will undermine access to food, shelter, primary health care and education at an extremely difficult time.
Palestine refugees are counting on the international community to increase its support to meet their basic needs, he said.
UNRWA will continue its mandate
UNRWA supports about 5.9 million Palestinian refugees in its five areas of operations: Gaza, the West Bank including East Jerusalem, Jordan, Lebanon and Syria.
Mr. Lazzarini expressed his appreciation for UNRWA’s supporters from members of the US Congress “who are speaking on behalf of the agency during this difficult period” and for US Secretary of State Anthony Blinken’s support last week with the European Union.
The UNRWA chief stressed that the agency will continue to work with the US on the path of joint commitment towards Palestine refugees and peace and stability throughout the region.
He said that UNRWA, along with donors and partners, will continue to implement its mandate entrusted to it by the UN General Assembly to protect the rights of Palestine refugees until a lasting political solution is reached.
Francesca Albanese was speaking at the UN Human Rights Council in Geneva, where she presented her latest report, entitled ‘Anatomy of a Genocide’, during an interactive dialogue with Member States.
“Following nearly six months of unrelenting Israeli assault on occupied Gaza, it is my solemn duty to report on the worst of what humanity is capable of, and to present my findings,” she said.
“There are reasonable grounds to believe that the threshold indicating the commission of the crime of genocide…has been met.”
Citing international law, Ms. Albanese explained that genocide is defined as a specific set of acts committed with the intent to destroy, in whole or in part, a national, ethnic, racial or religious group.
“Specifically, Israel has committed three acts of genocide with the requisite intent, causing seriously serious bodily or mental harm to members of the group, deliberately inflicting on the group conditions of life calculated to bring about its physical destruction in whole or in part, and imposing measures intended to prevent birth within the group,” she said.
Furthermore, “the genocide in Gaza is the most extreme stage of a long-standing settler colonial process of erasure of the native Palestinians,” she continued.
‘A tragedy foretold’
“For over 76 years, this process has oppressed the Palestinians as a people in every way imaginable, crushing their inalienable right to self-determination demographically, economically, territorially, culturally and politically.”
She said the “colonial amnesia of the West has condoned Israel’s colonial settler project”, adding that “the world now sees the bitter fruit of the impunity afforded to Israel. This was a tragedy foretold.”
Ms. Albanese said denial of the reality and the continuation of Israel’s impunity and exceptionalism is no longer viable, especially in light of the binding UN Security Council resolution, adopted on Monday, which called for an immediate ceasefire in Gaza.
Arms embargo and sanctions against Israel
“I implore Member States to abide by their obligations which start with imposing an arms embargo and sanctions on Israel, and so ensure that the future does not continue to repeat itself,” she concluded.
Special Rapporteurs and independent experts like Ms. Albanese receive their mandates from the UN Human Rights Council. They are not UN staff and do not receive payment for their work.
Israel ‘utterly rejects’ report
Israel did not participate in the dialogue but issued a press release stating that it “utterly rejects” Ms. Albanese’s report, calling it “an obscene inversion of reality”.
“The very attempt to level the charge of genocide against Israel is an outrageous distortion of the Genocide Convention. It is an attempt to empty the word genocide of its unique force and special meaning; and turn the Convention itself into a tool of terrorists, who have total disdain for life and for the law, against those trying to defend against them,” the release said.
Israel said its war is against Hamas, not Palestinian civilians.
“This is a matter of explicit government policy, military directives and procedures. It is no less an expression of Israel’s core values. As stated, our commitment to uphold the law, including our obligations under international humanitarian law, is unwavering.”
The Permanent Observer of the State of Palestine to the UN in Geneva, Ibrahim Khraishi, noted that the report provides the historic context of genocide against the Palestinian people.
He said Israel “continues its barbaric aggression” and refuses to abide by the decision of the International Court of Justice (ICJ), issued in January, to take provisional measures in order to prevent the crime of genocide. Israel has also refused to abide by UN General Assembly and Security Council resolutions, including the one adopted on Monday, he added.
“And this means that all recommendations in the report of the Special Rapporteur shall be implemented, and practical measures should be taken to prevent the export of weapons, to boycott Israel commercially and politically, and to implement mechanisms of accountability,” he said.
Displaced Palestinians walk through the Nour Shams camp in the West Bank.
Israeli settlement expansion
Separately, the UN Deputy High Commissioner for Human Rights, Nada Al-Nashif, presented a report on Israeli settlements in the Occupied Palestinian Territory during the period from 1 November 2022 to 31 October 2023.
“The reporting period has seen a drastic acceleration, particularly after 7 October 2023, of long-standing trends of discrimination, oppression and violence against Palestinians that accompany Israeli occupation and settlement expansion bringing the West Bank to the brink of catastrophe,” she said.
There are now around 700,000 Israeli settlers in the West Bank, including East Jerusalem, who live in 300 settlements and outposts, all of which are illegal under international humanitarian law.
Expansion of existing settlements
The size of existing Israeli settlements has also expanded markedly, according to the report by the UN human rights office, OHCHR.
Approximately 24,300 housing units within existing Israeli settlements in the West Bank in Area C were advanced or approved during the reporting period – the highest on record since monitoring began in 2017.
The report observed that policies of the current Israeli Government “appear aligned, to an unprecedented extent, with the goals of the Israeli settler movement to expand long-term control over the West Bank, including East Jerusalem, and to steadily integrate this occupied territory into the State of Israel,” Ms. Al-Nashif said.
Transfer of power
During the reporting period, Israel took steps to transfer administrative powers relating to settlements and land administration from the military authorities to Israeli government offices, whose primary focus is to provide services within the State of Israel.
“The report therefore raises serious concerns that a series of measures, including this transfer of powers to the Israeli civilian officials, could facilitate the annexation of the West Bank in violation of international law, including the Charter of the United Nations,” she said.
‘Dramatic increase’ in violence
There was also a dramatic increase in the intensity, severity and regularity of Israeli settler violence against Palestinians, accelerating their displacement from their land, in circumstances that may amount to forcible transfer.
The UN recorded 835 incidents of settler violence in the first nine months of 2023, the highest on record. Between 7 and 31 October 2023, the UN recorded 203 settler attacks against Palestinians and monitored the killing of eight Palestinians by settlers, all by firearms.
Of the 203 settler attacks, more than a third involved threats with firearms, including shooting. Furthermore, almost half of all incidents between 7 and 31 October involved Israeli forces escorting or actively supporting Israeli settlers while carrying out attacks.
Blurred lines
Ms. Al-Nashif said the line between settler violence and State violence has further blurred, including violence with the declared intent to forcibly transfer Palestinians from their land. She reported that in cases monitored by OHCHR, settlers arrived masked, armed, and sometimes wearing the uniforms of Israeli security forces.
“They destroyed Palestinians’ tents, solar panels, water pipes and tanks, hurling insults and threatening that, if Palestinians did not leave within 24 hours, they would be killed,” she said.
By the end of the reporting period, Israeli security forces had reportedly handed out some 8,000 weapons to so-called “settlement defence squads” and “regional defence battalions” in the West Bank, she continued.
“After 7 October, the United Nations human rights office documented cases of settlers wearing full or partial Israeli army uniforms and carrying army rifles, harassing and attacking Palestinians, including shooting at them at point-blank range.”
Evictions and demolitions
Israeli authorities also continued to implement eviction and demolition orders against Palestinians based on discriminatory planning policies, laws and practices, including on the grounds that properties lacked building permits.
Ms. Al-Nashif said Israel demolished 917 Palestinian-owned structures in the West Bank, including 210 in East Jerusalem, again one of the fastest rates on record. As a result, more than 1,000 Palestinians were displaced.
“It is noteworthy that out of the 210 demolitions in East Jerusalem, 89 were self-demolitions by their owners to avoid paying fines from the Israeli authorities. This epitomizes the coercive environment that the Palestinians live in,” she said.
The human rights report also documented Israel’s ongoing plan to double the settler population in the Syrian Golan by 2027, which is currently distributed among 35 different settlements.
Beside settlement expansion, commercial activity has been approved, which she said may continue to limit the access of the Syrian population to land and water.
In the ever-evolving landscape of entertainment, the convergence of technology and gaming has birthed an exhilarating phenomenon: iGaming. Gone are the days of traditional board games and console gaming; now, we’re immersed in a digital realm where the thrill of the casino meets the innovation of technology. Welcome to the era where every tap, swipe, and click unlocks the gateway to boundless excitement.
Reviewing software code on a laptop computer. Image credit: Luca Bravo via Unsplash, free license
Imagine stepping into a world of gaming services from the comfort of your own home. With iGaming, this concept is now a reality. The rapid advancement of technology has paved the way for immersive gaming experiences that transcend geographical boundaries. From classic card games to cutting-edge slot machines, iGaming platforms offer a diverse array of options to suit every player’s preference.
Tech-Savvy Innovations: Transforming the Gaming Landscape
At the heart of iGaming lies a tapestry of technological innovations designed to elevate the gaming experience to new heights. Augmented reality (AR) and virtual reality (VR) technologies transport players to alternate realities where they can interact with lifelike environments and characters. Whether you’re exploring the vibrant streets of Las Vegas or embarking on a quest through online video game platforms, or websites similar to bonuses Finder, the possibilities are endless.
Harnessing the Power of AI and Machine Learning
Behind the scenes, artificial intelligence (AI) and machine learning algorithms work tirelessly to enhance gameplay and personalize the user experience. These sophisticated technologies analyze player behavior, preferences, and patterns to tailor recommendations and promotions. From customized bonuses to predictive analytics, AI-driven solutions optimize engagement and retention, ensuring that every gaming session is uniquely tailored to the individual player.
Mobile Gaming: Entertainment at Your Fingertips
With the proliferation of smartphones and tablets, gaming has become more accessible than ever before. Mobile iGaming apps and projects like fast withdrawal casinos uk allow players to enjoy their experience on the go, whether they’re commuting to work or lounging at home. With intuitive touchscreen controls and seamless gameplay, mobile gaming offers unparalleled convenience without compromising on quality.
Mobile iGaming Apps: These apps allow players to enjoy their favorite games on the go, offering intuitive touchscreen controls and seamless gameplay.
Cross-Platform Compatibility: Many iGaming platforms offer cross-platform compatibility, allowing players to seamlessly transition between desktop and mobile devices without losing progress or functionality.
The Social Aspect: Connecting Players Across the Globe
Gaming has always been a social activity, and iGaming takes this camaraderie to the next level. Social features such as live chat, multiplayer modes, and virtual communities foster a sense of community among players, transcending geographical barriers and forging connections across the globe. Tony Sloterman says that whether you’re teaming up with friends or competing against rivals, iGaming transforms solitary gameplay into a vibrant social experience.
The Future of iGaming: Pushing the Boundaries of Innovation
As technology continues to evolve, the future of iGaming holds limitless possibilities. From blockchain-powered casinos to immersive haptic feedback systems, the next generation of gaming promises to revolutionize the way we play and interact. With each technological breakthrough, iGaming pushes the boundaries of innovation, blurring the lines between fantasy and reality.
Embracing the Fusion of Technology and Gaming
In the digital age, technology and gaming have become inseparable companions, intertwining to create a dynamic and immersive gaming experience. iGaming represents the pinnacle of this union, offering players a gateway to a world of excitement, adventure, and endless possibilities. As we embark on this thrilling journey into the future, one thing is clear: the intersection of technology and iGaming is a realm ripe for exploration and discovery. So why wait? Dive into the world of iGaming and unlock the ultimate gaming experience today!
Chapter 16. 1 – 13. The Parable of the Unrighteous Steward. 14 – 31. The Parable of the Rich Man and the Poor Lazarus.
Luke 16:1. And he said to his disciples: a certain man was rich and had a steward, about whom it was brought to him that he squandered his property;
The parable of the unrighteous steward is found only in the evangelist Luke. It was said, no doubt, on the same day that the Lord spoke the three previous parables, but this parable has no connection with them, as they were spoken by Christ in reference to the Pharisees, while this one refers to the “disciples.” of Christ, i.e. many of His followers who had already begun to serve Him, leaving the ministry of the world – mostly former publicans and sinners (Prot. Timothy Butkevich, “Explanation of the Parable of the Unrighteous Steward”. Church Bulletins, 1911, p. 275 ).
“one person”. This was evidently a rich landowner who lived in the city, quite far from his estate, and therefore could not visit it alone (whom we must understand here figuratively – this becomes clear immediately after the literal meaning of the parable is explained ).
“ikonom” (οἰκονόμον) – lit. a butler, a house manager, who was entrusted with the entire management of the estate. This was not a slave (with the Jews, stewards were often chosen from among the slaves), but a free man, as is evident from the fact that, after being released from the duties of a steward, he intended to live not with his master, but with others people (verses 3-4).
“was brought to him”. The Greek word διεβλήθη (from διαβάλλω) standing here, although it does not mean that what was brought was a simple slander, as our Slavonic translation implies for example, yet makes it clear that it was done by persons who were hostile towards the house manager/janitor.
“disperses”. (ὡς διασκορπίζων – cf. Luke 15:13; Matt. 12:30), i.e. spends on a wasteful and sinful life, squanders the master’s property.
Luke 16:2. and when he called him, he said to him: what is this that I hear about you? Give an account of your decency, because you will no longer be able to be a decency.
“what is this I hear”. The owner of the land, calling the house manager to him, said to him with some irritation: “What are you doing there? I hear bad rumors about you. I don’t want you to be my manager anymore and I will give my property to someone else. You must give me an account of the property” (ie any leases, debt documents, etc.). This is the meaning of the property owner’s appeal to the manager. This is precisely how the latter understood his master.
Luke 16:3. Then the steward said to himself: what shall I do? My master takes away my decency; to dig, I cannot; to beg, I am ashamed;
He began to think how to live now, for he realized that he was really guilty before his master and had no hope of pardon, and he had not saved any means of living, and he could not or would not work in the orchards and vegetable gardens. his powers. He could still live on alms, but to him, who was used to leading a lavish, extravagant life, this seemed very shameful.
Luke 16:4. I thought of what I should do to be received into their houses when I am removed from the decency.
At last the usher thought of what he could do to help him. He found the means by which the doors of homes would be opened to him after he had no place (he meant the “homes” of his master’s debtors). He summoned the debtors, each one separately, and began negotiations with them. Whether these debtors were tenants or merchants who took various products from the estate for sale is difficult to say, but that is not important.
Luke 16:5. And when he called his master’s debtors, each one by himself, he said to the first: How much do you owe my master?
Luke 16:6. He answered: a hundred measures of oil. And he said to him: take the receipt, sit down and quickly write: fifty.
“a hundred measures”. The bailiff asked the debtors one after another: how much do they owe his master? The first answered: “a hundred measures” or more precisely “baths” (bat – βάτος, Hebrew בַּת bat̠, a unit of measure for liquids – more than 4 buckets) “oil”, referring to olive oil, which was very expensive at the time , so 419 buckets of oil cost at that time in our money 15,922 rubles, which corresponds to approx. 18.5 kg. gold (Prot. Butkevich, p. 283 19).
“faster”. The butler told him to quickly write a new receipt in which the debtor’s debt would be reduced by half – and here we see how quick everyone is to the bad.
Luke 16:7. Then he said to the other: how much do you owe? He answered: a hundred lilies of wheat. And he said to him: take your receipt and write: eighty.
“a hundred lilies”. The other debtor owed “a hundred lilies” of wheat, which was also valued dearly (the lily – κόρος – is a measure of bulk bodies, usually of grain). One hundred krina of wheat cost at that time in our money about 20,000 rubles (ibid., p. 324), the equivalent of approx. 23 kg. gold. And with him the governor acted in the same way as with the first.
In this way he did a great service to these two debtors, and afterwards probably to others, and they, in their turn, felt themselves forever indebted to the bailiff, on account of the large amount of the remission. In their homes shelter and sustenance would always be found for him.
Luke 16:8. And the master praised the unfaithful usher for having acted ingenuously; for the sons of this age are more discerning in their kind than the sons of light.
“intelligent”. The lord of the manor, hearing of this action of the guardian, praised him, finding that he had acted shrewdly, or, better translated, wisely, thoughtfully, and expediently (φρονίμως). Doesn’t this praise seem strange?
“praise”. The master has been harmed, and much, and yet he praises the unfaithful governor, marveling at his prudence. Why should he praise him? The man, it seems, should file a complaint against him in court, not praise him. Therefore, most interpreters insist that the master really marvels only at the dexterity of the householder, without at all approving the character of the very means which the latter has found for his salvation. But such a solution of the question is unsatisfactory, because it assumes that Christ further teaches His followers also only dexterity or the ability to find a way out of difficult circumstances by imitating unworthy (unrighteous) people.
That is why the explanation given by Prot. Timotei Butkevich of this “praise” and of the behavior of the house manager, seems more credible, although we cannot fully agree with him either. According to his interpretation, the householder deducted from the accounts of the debtors only what was due to himself, since he had previously recorded in his receipts both the amount for which he had let the land to tenants by agreement with his master, as well as that which he intended to obtain for himself personally. Since he now no longer had the opportunity to receive the agreed amount for himself – he was leaving the service – he changed the receipts without causing any harm to his master, because he still had to receive his (Butkevich, p. 327).
But it is impossible to agree with Prot. T. Butkevich, that now the house manager “turned out to be honest and noble” and that the master praised him precisely for refusing the opportunity to receive his income.
Thus, indeed, the master, as an honorable man, was not compelled to insist on the debtors paying him all that was exacted from them by the governor: he considered that they owed a much smaller sum. The manager did not harm him in practice – why should the master not praise him? It is precisely such approval of the expediency of the steward’s conduct that is spoken of here.
“the sons of this age are more discerning than the sons of light.” The usual interpretation of this sentence is that worldly people know how to organize their affairs better than Christians and to achieve the high goals they set for themselves. However, it is difficult to agree with this interpretation, firstly, because at that time the term “sons of light” hardly denoted Christians: in John the Evangelist, who is referred to by Bishop Michael and who joins the other interpreters in this place, although if this expression is used once, it is not to denote “Christians” (cf. John 12:36).
And secondly, how are worldly people, attached to the world, more resourceful than people devoted to Christ? Did not the latter show their wisdom by forsaking all and following Christ? That is why in the present case we are again inclined to accept the opinion of Prot. T. Butkevich, according to which the “sons of this age” are the publicans, who, according to the Pharisees, live in spiritual darkness, occupied only with petty earthly interests (collecting taxes), and the “sons of light” are the Pharisees who consider themselves enlightened ( cf Rom 2:19) and whom Christ calls “sons of light”, ironically of course, according to their own self-image.
“in its own kind”. The expression added by Christ: “in his own kind” also fits this interpretation. With these words He shows that He does not mean “sons of light” in the proper sense of the word, but “sons of light” in a special, their own kind.
Thus, the meaning of this expression would be: because the publicans are more reasonable than the Pharisees (prot. T. Butkevich, p. 329).
But on this explanation—and this we should not gloss over—the connection of the last words of the verse in question with the remark that the master praised the unfaithful guardian remains unclear.
It remains to be admitted that the thought of the second half of verse 8 does not refer to the whole expression of the first half, but explains only one “discreet” or “discreet” thing.
The Lord ends the parable with the words: “And the Lord commended the unfaithful steward for acting shrewdly.” Now He wants to apply the parable to His disciples and here, looking at the publicans approaching Him (cf. Luke 15:1), as if to say: “Yes, wisdom, prudence in seeking salvation for oneself is a great thing, and now we must I admit that, to the surprise of many, such wisdom is shown by publicans, and not by those who have always considered themselves the most enlightened people, i.e. the Pharisees”.
Luke 16:9. And I say to you: make friends with unrighteous wealth, so that when you become poor, they will receive you in the eternal abodes.
The Lord had already praised the tax collectors who followed Him, but He did so with a general sentence. Now He speaks directly to them in His own person: “And I – as that master to whom men owed much – I say to you that if anyone has wealth – as the steward had in the form of receipts – then you are bound, like him, to make friends who, like the guardian’s friends, will welcome you into the eternal abodes”.
“unrighteous wealth”. Wealth the Lord calls “unrighteous” (μαμωνᾶ τῆς ἀδικίας), not because it was acquired by unrighteous means – such wealth must by law be returned as stolen (Lev. 6:4; Deut. 22:1), but because it is vain, deceitfully, transiently, and often makes man greedy, miserly, forgetting his duty to do good to his neighbors, and serves as a great obstacle on the way to attaining the Kingdom of Heaven (Mark 10:25).
“when you become poor” (ἐκλίπητε) – more correctly: when it (wealth) is deprived of its value (according to the better reading – ἐκλίπῃ). This points to the time of Christ’s Second Coming, when temporal earthly wealth will cease to have any meaning (cf. Luke 6:24; James 5:1ff.).
“to accept you”. It is not said who they are, but we must assume that they are the friends who can be acquired by the right use of earthly wealth, viz. when it is used in a manner pleasing to God.
“eternal abodes”. This expression corresponds to the expression “in their houses” (verse 4) and denotes the Kingdom of the Messiah, which will endure forever (cf. 3 Esdras 2:11).
Luke 16:10. He who is faithful in what is least is faithful also in much, and he who is unjust in what is least is unjust also in much.
Developing the idea of the need for prudent use of wealth, the Lord first quotes, as it were, the proverb: “He who is faithful in a little is faithful also in much.”
This is a general thought that needs no special explanation. But then He directly addresses His followers among the tax collectors. They undoubtedly had great riches at their disposal, and were not always faithful in their use: often, in collecting taxes and dues, they took for themselves a portion of the collected. Therefore, the Lord teaches them to abandon this bad habit. Why should they accumulate wealth? It is unrighteous, foreign, and we must treat it as foreign. You have the opportunity to get a real, ie. a precious treasure indeed, which should be especially dear to you, as it well suits your position as disciples of Christ. But who will entrust you with this higher wealth, this ideal, true good, if you are unable to rule the lower? Can you be honored with the blessings that Christ gives to His true followers in the glorious Kingdom of God that is about to be revealed?
Luke 16:11. Therefore, if you were not faithful in unrighteous riches, who will entrust you with the true?
“who will entrust you with the real thing”. Christ tells them: you have an opportunity to get a real, i.e. a precious treasure indeed, which should be especially dear to you, as it well suits your position as disciples of Christ. But who will entrust you with this higher wealth, this ideal, true good, if you are unable to rule the lower? Can you be honored with the blessings that Christ gives to His true followers in the glorious Kingdom of God that is about to be revealed?
Luke 16:12. And if you were not faithful in the foreign, who will give you yours?
Luke 16:13. No servant can serve two masters, for either he will hate the one and love the other; or he will please the one and despise the other. You cannot serve God and mammon.
From faithfulness in the use of earthly riches, Christ passes to the question of the exclusive service of God, which is incompatible with the service of Mammon. See Matthew 6:24 where this sentence is repeated.
In the parable of the unjust governor, Christ, who in this teaching has in mind above all the publicans, also teaches all sinners in general how to achieve salvation and eternal bliss. This is the mysterious meaning of the parable. The rich man is God. The unrighteous owner is a sinner who carelessly wastes God’s gifts for a long time, until God calls him to account through some threatening signs (disease, misfortune). If the sinner has not yet lost his sanity, he repents, just as a steward forgives his master’s debtors whatever debts he thought they owed him.
There is no point in going into detailed allegorical explanations of this parable, because here we will have to be guided only by completely random coincidences and resort to conventions: like any other parable, the parable of the unrighteous steward contains, in addition to the main idea, additional features that do not need explanation.
Luke 16:14. The Pharisees, who were money lovers, heard all this and mocked Him.
“they scoffed”. Among the listeners of the parable of the unrighteous owner were the Pharisees, who mocked (ἐξεμυκτήριζον) Christ – apparently because they thought that His opinion about earthly wealth was ridiculous. The law, they said, looked upon riches in a different way: there riches are promised as a reward to the righteous for their virtues, therefore it cannot in any way be called unrighteous. Besides, the Pharisees themselves loved money.
Luke 16:15. He said to them: you present yourselves righteous to men, but God knows your hearts; for that which is high among men is an abomination before God.
“you present yourselves as righteous.” It is precisely this understanding of riches that Christ has in mind, and seems to say to them: “Yes, there are promises in the law also of earthly rewards, and especially of riches for the righteous way of life. But you have no right to look upon your riches as a reward from God for your righteousness. Your righteousness is imaginary. Even if you can find respect for yourself from men by your hypocritical righteousness, you will not find recognition from God, Who sees the true state of your heart. And this state is most terrible. “
Luke 16:16. The law and the prophets were until John: from that time the kingdom of God was preached, and everyone tried to enter it.
These three verses (16 – 18) contain words that have already been explained in the commentaries on the Gospel of Matthew (cf. Matt. 11:12 – 14, 5:18, 32). Here they have the meaning of an introduction to the following parable of the rich man and the poor Lazarus. Through them, the Lord confirms the great importance of the law and the prophets (which will also be mentioned in the parable), which prepare the Jews to accept the kingdom of the Messiah, whose herald is John the Baptist. Thanks to them, the longing for the revealed Kingdom of God awakens in the people.
Luke 16:17. But it is easier for heaven and earth to pass away than for one iota of the Law to fail.
“one dash of the Law”. The law is not to lose any of its features, and as an example of this vindication of the law Christ points out that he understood the law of divorce even more strictly than it was interpreted in the Pharisaic school.
Luke 16:18. Whoever divorces his wife and marries another commits adultery, and whoever marries a woman divorced by a man commits adultery.
B. Weiss gives a particular interpretation of this sentence in this verse. According to him, Evangelist Luke understands this statement allegorically, as characterizing the relationship between the law and the new order of God’s Kingdom (cf. Rom. 7:1-3). He who, for the sake of the latter, forsakes the former, commits the same sin of adultery before God, as he who, after God has freed man from obedience to the law by the proclamation of the gospel, still wishes to continue his former relations with the law. One sinned in regard to the immutability of the law (verse 17), and the other sinned in not wanting to participate in people’s pursuit of the new life of grace (verse 16).
Luke 16:19. There was a certain man who was rich, dressed in purple and fine linen, and feasted lavishly every day.
In the following parable of the rich Lazarus and the poor Lazarus, the Lord shows the terrible consequences of the misuse of wealth (see v. 14). This parable is not directed directly against the Pharisees, for they could not be likened to the rich man who was careless of his salvation, but against their view of wealth as something completely harmless to the work of salvation, even as a testimony of man’s righteousness , who owns it. The Lord shows that wealth is no proof of righteousness at all, and that it often does the greatest harm to its possessor, and casts him down into the abyss of hell after death.
“marigold”. It is a fibrous, woolen fabric dyed with an expensive purple dye used for outerwear (red in color).
“Vison”. It is a fine white fabric made from cotton (therefore not linen) and used to make underwear.
“every day he feasted brilliantly”. From this it is clear that the rich man was not interested in the public affairs and needs of his fellowmen, nor in the salvation of his own soul. He was not a violent man, an oppressor of the poor, nor did he commit any other crimes, but this constant carefree feasting was a great sin before God.
Luke 16:20. There was also a poor man named Lazarus, who was lying in a heap at his door
“Lazarus” is a shortened name from Eleazar, – God’s help. We may agree with some interpreters that the name of the beggar was mentioned by Christ in order to show that this poor man had hope only in God’s help.
“lay down” – ἐβέβλέτο – was cast out, not as in our translation “lay down”. The poor man was cast out by the people at the rich man’s gate.
“his door” (πρὸς τὸν πυλῶνα) – at the entrance that led from the courtyard into the house (cf. Matt. 26:71).
Luke 16:21. and it was five days to eat from the crumbs that fell from the rich man’s table, and the dogs came and licked his scabs.
“the crumbs that fell from the table”. In the eastern cities it was customary to throw all the leftovers of the food directly into the street, where they were eaten by the dogs that roamed the streets. In the present case, the sick Lazarus had to share these scraps with the dogs. The dogs, filthy, unclean animals from the Jewish point of view, licked his scabs—treated the unfortunate man who could not drive them away as one of his kind. There is no hint of regret on their part here.
Luke 16:22. The poor man died, and the Angels carried him to Abraham’s bosom; the rich man also died, and they buried him;
“he was carried away by the Angels”. It refers to the beggar’s soul, which was carried away by the angels who, according to the Jewish conception, carry the souls of the righteous to heaven.
“Abraham’s bosom”. It is the Hebrew term for the heavenly bliss of the righteous. The righteous remain after their death in the closest communion with the patriarch Abraham, laying their heads on his bosom. However, Abraham’s bosom is not the same as paradise – it is, so to speak, a chosen and better position, which was occupied in paradise by the beggar Lazarus, who found here a quiet refuge in the arms of his ancestor (the image here is taken not from the dinner or the table, for example, spoken of in Matt. 8:11 and Luke 13:29-30, and from the custom of parents to warm their children in their arms; cf. John 1:18).
Of course, heaven is not understood here in the sense of the kingdom of glory (as in 2 Cor. 12:2 ff.), but only as designating the happy state of the righteous who have left the earthly life. This state is temporary and the righteous will remain in it until the second coming of Christ.
Luke 16:23. and in hell, when he was in torment, he lifted up his eyes and saw Abraham afar off and Lazarus in his bosom
“in hell”. The Hebrew word “sheol,” here rendered “hell,” as in the Septuagint, denotes the general abode of departed souls until the resurrection, and is divided into heaven for the godly (Luke 23:43) and hell for the wicked. Moreover, the Talmud says that heaven and hell are arranged in such a way that from one place one can see what is being done in the other. But it is hardly necessary to derive any dogmatic thoughts about the afterlife from this and the following conversation between the rich man and Abraham, for undoubtedly in this part of the parable we have before us a purely poetic representation of a well-known thought similar to that which meeting, for example, in 3 Sam. 22, where the prophet Micaiah describes the revelation about the fate of Ahab’s army that was revealed to him. Is it possible, for example, to take literally what the rich man says about his thirst? Well, he has no body in hell.
“saw Abraham afar off and Lazarus in his bosom”. This, of course, added to his anguish, for he was extremely annoyed to see a despicable beggar enjoying such intimacy with the patriarch.
Luke 16:24. and, crying out, said: Father Abraham, have mercy on me, and send Lazarus to wet the tip of his finger in water and cool my tongue, because I am suffering in this flame.
Seeing Lazarus in Abraham’s bosom, the suffering rich man asked Abraham to send Lazarus to help him with at least a drop of water.
Luke 16:25. Abraham said: child, remember that you already received your good during your lifetime, and Lazarus – the evil: and now he is comforted here, and you are tormented;
“your good”. However, Abraham, flatteringly calling the rich man his “child”, refuses to fulfill his request: he has already received enough of what he considered good (“his good”), while Lazarus saw only evil in his life (here no pronoun is added “his”, indicating that suffering is not a necessary lot of the righteous man).
From the opposition of Lazarus to the rich man, who was undoubtedly to blame for his own bitter fate because he lived wickedly, it is clear that Lazarus was a pious man.
Luke 16:26. besides, there is a great gulf between us and you, so that those who want to cross over from here to you cannot, so also they cannot cross over from there to us.
“sees a great chasm”. Abraham points out God’s will that man should not pass from heaven to hell and vice versa. Figuratively expressing this thought, Abraham says that between Gehenna and Paradise there is a great gulf (according to the rabbinical opinion, only one inch), so that Lazarus, if he wanted to go to the rich man, could not do so.
“that they cannot”. From this answer of Abraham, we can conclude about the falsity of the teaching of spiritualism, which admits the possibility of apparitions of the dead, who can supposedly convince someone of some higher truth: we have the Holy Church as our guide in life and we do not need others means.
Luke 16:27. And he said: I pray thee then, father, send him to my father’s house,
Luke 16:28. for I have five brothers, so that I may testify to them, so that they also do not come to this place of torment.
“to testify to them”, namely to tell them how I suffer because I did not want to change my carefree life.
Luke 16:29. Abraham said to him: they have Moses and the prophets: let them listen to them.
Here it is stated that there is only one way to escape the fate of the rich man who sinks into hell, and that is repentance, a change of idle, pleasure-filled life, and that the law and the prophets are the means indicated to all who seek instruction . Even the return of the dead cannot do as much good to those who lead such a carefree life as these ever-present means of instruction.
Luke 16:30. And he said: no, father Abraham, but if one of the dead goes to them, they will repent.
Luke 16:31. Then Abraham said to him: if Moses is a prophets if they do not listen, even if someone rises from the dead, they will not be convinced.
“they will not be convinced”. When the evangelist wrote this, the idea of unbelief with which the Jews met the resurrection of Lazarus (John 12:10) and the resurrection of Christ Himself may have arisen in his mind. Besides, Christ and the apostles had already performed the resurrection of the dead, and did this work for the unbelieving Pharisees? They tried to explain these miracles with some natural causes or, as it really happened, with the help of some dark force.
Some interpreters, in addition to the direct meaning mentioned above, see in this parable an allegorical and prophetic meaning. According to them, the rich man, with all his behavior and destiny, personifies Judaism, which lived carelessly in the hope of its rights in the Kingdom of Heaven, and then, at the coming of Christ, suddenly found itself outside the threshold of that Kingdom, and the beggar represents paganism, which was estranged from Israelite society and lived in spiritual poverty, and then was suddenly received into the bosom of Christ’s Church.
Source in Russian: Explanatory Bible, or Commentaries on all the books of the Holy Scriptures of the Old and New Testaments: In 7 volumes / Ed. prof. A.P. Lopukhin. – Ed. 4th. – Moscow: Dar, 2009. / T. 6: Four Gospels. – 1232 pp. / Gospel of Luke. 735-959 p.
