Dart hymne

dart hymne

Dez. Wenn die Dartspieler unter dem Jubel der Fans auf die Bühne gehen, lässt Partymusik die Arenen beben. SPORT1 zeigt die Hymnen des. Dez. Untrennbar mit der jährlichen Darts WM verbunden ist der Kultsong "Chase The Sun". Was es mit dem Klassiker auf sich hat und wieso die. Entdecken Sie The Darts Song von Fans Forever bei Amazon Music. Werbefrei streamen oder als CD und MP3 kaufen bei kawaleria.eu

That is thy soueraine might, O Cyprian Queene, which flowing from the beame Of thy bright starre, thou into them doest streame. That is the thing which giueth pleasant grace To all things faire, that kindleth liuely fyre, Light of thy lampe, which shyning in the face, 60 Thence to the soule darts amourous desyre, And robs the harts of those which it admyre: Or can proportion of the outward part, Moue such affection in the inward mynd, That it can rob both sense and reason blynd?

Why doe not then the blossomes of the field, Which are arayd with much more orient hew, 80 And to the sense most daintie odours yield, Worke like impression in the lookers vew?

Or why doe not faire pictures like powre shew, In which oftimes, we Nature see of Art Exceld, in perfect limning euery part. But ah, beleeue me, there is more then so That workes such wonders in the minds of men.

For that same goodly hew of white and red, With which the cheekes are sprinkled, shal decay, And those sweete rosy leaues so fairely spred Vpon the lips, shall fade and fall away To that they were, euen to corrupted clay.

That golden wyre, those sparckling stars so bright Shall turne to dust, and loose their goodly light. But that faire lampe, from whose celestiall ray That light proceedes, which kindleth louers fire, Shall neuer be extinguisht nor decay, But when the vitall spirits doe expyre, Vnto her natiue planet shall retyre, For it is heauenly borne and can not die, Being a parcell of the purest skie.

For when the soule, the which deriued was At first, out of that great immortall Spright, By whom all liue to loue, whilome did pas Downe from the top of purest heauens hight, To be embodied here, it then tooke light And liuely spirits from that fayrest starre, Which lights the world forth from his firie carre.

So euery spirit, as it is most pure, And hath in it the more of heauenly light, So it the fairer bodie doth procure To habit in, and it more fairely dight With chearefull grace and amiable sight.

For of the soule the bodie forme doth take: For soule is forme, and doth the bodie make. Therefore where euer that thou doest behold A comely corpse, with beautie faire endewed, Know this for certaine, that the same doth hold A beauteous soule, with faire conditions thewed, Fit to receiue the seede of vertue strewed.

For all that faire is, is by nature good; That is a signe to know the gentle blood. And oft it falles ay me the more to rew That goodly beautie, albe heauenly borne, Is foule abusd, and that celestiall hew, Which doth the world with her delight adorne, Made but the bait of sinne, and sinners scorne; Whilest euery one doth seeke and sew to haue it, But euery one doth seeke, but to depraue it.

Yet nathemore is that faire beauties blame, But theirs that do abuse it vnto ill: Nothing so good, but that through guilty shame May be corrupt, and wrested vnto will.

Nathelesse the soule is faire and beauteous still, How euer fleshes fault is filthy make: For things immortall no corruption take. But ye faire Dames, the worlds deare ornaments, And liuely images of heauens light, Let not your beames with such disparagements Be dimd, and your bright glorie darkned quight, But mindfull still of your first countries sight, Doe still preserve your first informed grace, Whose shadow yet shynes in your beauteous face.

But gentle Loue, that loiall is and trew, Will more illumine your resplendent ray, And adde more brightnesse to your goodly hew, From light of his pure fire, which by like way Kindled of yours, your likenesse doth display, Like as two mirrours by opposd reflexion, Doe both expresse the faces first impression.

Therefore to make your beautie more appeare, It you behoues to loue, and forth to lay That heauenly riches, which in you ye beare, That men the more admyre their fountaine may, For else what booteth that celestiall ray, If it in darknesse be enshrined euer, That it of louing eyes be vewed neuer?

For if you loosely loue without respect, It is no loue, but a discordant warre, Whose vnlike parts amongst themselues do iarre.

For all that like the beautie which they see, Streight do no loue: But they which loue indeede, looke otherwise, With pure regard and spotlesse true intent, Drawing out of the obiect of their eyes, A more refyned forme, which they present Vnto their mind, voide of all blemishment; Which it reducing to her first perfection, Beholdeth free from fleshes frayle infection.

And then conforming it vnto the light, Which in it selfe hath remaining still Of that first Sunne, yet sparckling in his sight, Thereof he fashions in his higher skill, An heauenly beautie to his fancies will, And it embracing in his mind entyre, The mirrour of his owne thought doth admyre.

Which seeing now so inly faire to be, As outward it appeareth to the eye, And with his spirits proportion to agree, He thereon fixeth all his fantasie, And fully setteth his felicitie, Counting it fairer, then it is indeede, And yet indeede her fairenesse doth exceede.

For louers eyes more sharpely sighted bee Then other mens, and in deare loues delight See more then any other eyes can see, Through mutuall receipt of beames bright, Which carrie priuie message to the spright, And to their eyes that inmost faire display, As plaine as light discouers dawning day.

Therein they see through amourous eye-glaunces, Armies of loues still flying too and fro, Which dart at them their litle fierie launces, Whom hauing wounded, backe againe they go, Carrying compassion to their louely foe; Who seeing her faire eyes so sharpe effect, Cures all their sorrowes with one sweete aspect.

In which how many wonders doe they reede To their conceipt, that others neuer see, Now of her smiles, with which their soules they feede, Like Gods with Nectar in their bankets free, Now of her lookes, which like to Cordials bee; But when her words embassade forth she sends, Lord how sweete musicke that vnto them lends.

Sometimes vpon her forhead they behold A thousand Graces masking in delight, Sometimes within her eye-lids they vnfold Ten thousand sweet begards, which to their sight Doe seeme like twinckling starres in frostie night: But on her lips like rosy buds in May, So many millions of chaste pleasure play.

But all those follies now I do reproue, And turned haue the tenor of my string, The heauenly prayses of true loue to sing. And ye that wont with greedy vaine desire To reade my fault, and wondring at my flame, To warme your selues at my wide sparckling fire, Sith now that heat is quenched, quench my blame, And in her ashes shrowd my dying shame: There they in their trinall triplicities About him wait, and on his will depend, Either with nimble wings to cut the skies, When he them on his messages doth send, Or on his owne dread presence to attend, Where they behold the glorie of his light, 70 And caroll Hymnes of loue both day and night.

But pride impatient of long resting peace, Did puffe them vp with greedy bold ambition, 80 That they gan cast their state how to increase, Aboue the fortune of their first condition, And sit in Gods owne seat without commission: The brightest Angell, euen the Child of light Drew millions more against their God to fight.

So that the next off-spring of the Makers loue, Next to himselfe in glorious degree, Degendering to hate fell from aboue Through pride; for pride and loue may ill agree And now of sinne to all ensample bee: How then can sinfull flesh in selfe assure, Sith purest Angels fell to be impure?

But that eternall fount of loue and grace, Still flowing forth his goodnesse vnto all, Now seeing left a waste and emptie place In his wyde Pallace, through those Angels fall, Cast to supply the same, and to enstall A new vnknowen Colony therein, Whose root from earths base Groundworke shold begin.

According to an heauenly patterne wrought, Which he had fashiond in his wise foresight, He man did make most beautifull and fayre, Endewd with wisedomes riches, heauenly, rare.

Such he him made, that he resemble might Himselfe, as mortall thing immortall could; Him to be Lord of euery liuing wight, He made by loue out of his owne like mould, In whom he might his mightie selfe behould: Where they for euer should in bonds remaine, Of neuer dead, yet euer dying paine,.

Till that great Lord of Loue, which him at first Made of meere loue, and after liked well Seeing him lie like creature long accurst, In that deepe horror of desperyred hell, Him wretch in doole would let no lenger dwell, But cast out of that bondage to redeeme, And pay the price, all were his debt extreeme.

Out of the bosome of eternall blisse, In which he reigned with his glorious fyre, He downe descended, like a most demisse And abject thrall, in fleshes fraile attyre, That he for him might pay sinnes deadly hyre, And him restore vnto that happie state, In which he stood before his haplesse fate.

In flesh at first the guilt committed was, Therefore in flesh it must be satisfyde: Nor spirit, nor Angell, though they man surpas, Could make amends to God for mans misguyde, But onely man himselfe, who self did slyde.

So taking flesh of sacred virgins wombe, For mans deare sake he did a man become. And that most blessed bodie, which was borne Without all blemish or reproachfull blame, He freely gaue to be both rent and torne Of cruell hands, who with despightfull shame Reuyling him, that them most vile became, At length him nayled on a gallow tree, And slew the iust, by most vniust decree.

O huge and most vnspeakable impression Of loues deepe wound, the pierst the piteous hart Of that deare Lord with so entyre affection, And sharply launching euery inner part, Dolours of death into his soule did dart; Doing him die, that neuer it deserued, To free his foes, that from his heast had swerued.

What hart can feele least touch of so sore launch, Or thought can think the depth of so deare wound? Or what can prize that thy most precious blood?

Ay me; what can vs lesse then that behoue? Had he required life of vs againe, Had it beene wrong to aske his owne with gaine?

He gaue vs life, he it restored lost; Then life we least, that vs so litle cost. Him first to loue, great right and reason is, Who first to vs our life and being gaue; And after when we fared had amisse, Vs wretches from the second death did saue; And last the food of life, which now we haue, Euen himselfe in his deare sacrament, To feede our hungry soules vnto vs lent.

Then next to loue our brethren, that were made Of that selfe mould, and that selfe makers hand, That we, and to the same againe shall fade, Where they shall haue like heritage of land, How euer here on higher steps we stand; Which also were with selfe same price redeemed That we, how euer of vs light esteemed.

Such mercy he by his most holy reede Vnto vs taught, and to approve it trew, Ensampled it by his most righteous deede, Shewing vs mercie miserable crew, That we the like should to the wretches shew, And love our brethren; thereby to approue, How much himselfe that loued vs, we loue.

Beginne from first, where he encradled was In simple cratch, wrapt in a wad of hay, Betweene the toylefull Oxe and humble Asse, And in what rags, and in how base aray, The glory of our heauenly riches lay, When him the silly Shepheards came to see, Whom greatest Princes sought on lowest knee.

From thence reade on the storie of his life, His humble carriage, his vnfaulty wayes, His cancred foes, his fights, his toyle, his strife, His paines, his pouertie, his sharpe assayes, Through which he past his miserable dayes, Offending none, and doing good to all, Yet being malist both of great and small.

Then let thy flinty hart that feeles no paine, Empierced be with pittifull remorse, And let thy bowels bleede in euery vaine, At sight of his most sacred heauenly corse, So torne and mangled with malicious forse, And let thy soule, whose sins his sorrows wrought, Melt into teares, and grone in grieued thought.

Then shalt thou feele thy spirit so possest, And ravisht with deuouring great desire Of his deare selfe, that shall thy feeble brest Inflame with loue, and set thee all on fire With burning zeale, through euery part entire, That in no earthly thing thou shalt delight, But in his sweet and amiable sight.

All which are made with wondrous wide respect, And all with admirable beautie deckt. By view whereof, it plainely may appeare, That still as euery thing doth vpward tend, And further is from earth, so still more cleare And faire it growes, till to his perfect end Of purest beautie, it at last ascend: And tell me then, what hast thou euer seene, That to their beautie may compared bee, Or can the sight that is most sharpe and keene, 60 Endure their Captains flaming head to see?

How much lesse those, much higher in degree, And so much fairer, and much more then these, As these are fairer then the land and seas?

And as these heauens still by degrees arize, Vntill they come to their first Mouers bound, That in his mightie compasse doth comprize, And carrie all the rest with him around, So those likewise doe by degrees redound, And rise more faire, till they at last ariue To the most faire, whereto they all do striue.

Faire is the heauen, where happie soules haue place, In full enioyment of felicitie, 80 Whence they doe still behold, the glorious face Of the diuine eternall Maiestie ; More faire is that, where those Idees on hie Enraunged be, which Plato so admyred, And pure Intelligences from God inspyred.

Yet fairer is that heauen, in which doe raine The soueraine Powres and mightie Potentates , Which in their high protections doe containe All mortall Princes, and imperiall States; And fayrer yet, whereas the royall Seates 90 And heauenly Dominations are set, From whom all earthly gouernance is fet.

These thus in faire each other farre excelling, As to the Highest they approach more neare, Yet is that Highest farre beyond all telling, Fairer then all the rest which there appeare, Though all their beauties ioynd together were: How then can mortall tongue hope to expresse, The image of such endlesse perfectnesse?

Cease then my tongue, and lend vnto my mynd Leaue to bethinke how great that beautie is, Whose vtmost parts so beautifull I fynd, How much more those essentiall parts of his, His truth, his loue, his wisedome, and his blis, His grace, his doome, his mercy and his might, By which he lends vs of himselfe a sight.

The meanes therefore which vnto vs is lent, Him to behold, is on his workes to looke, Which he hath made in beauty excellent, And in same, as in a brasen booke, To reade enregistred in euery nooke His goodnesse, which his beautie doth declare, For all thats good, is beautifull and faire.

Humbled with feare and awfull reuerence, Before the footestoole of his Maiestie, Throw thy selfe downe with trembling innocence, Ne dare looke vp with corruptible eye, On the dred face of that great Deity , For feare, lest if he chaunce to looke on thee, Thou turne to nought, and quite confounded be.

But lowly fall before his mercie seat, Close couered with the Lambes integrity, From the iust wrath of his auengefull threate, That sits vpon the righteous throne on hy: The harmony of "Hatikvah" follows a minor scale , which is often perceived as mournful in tone and is uncommon in national anthems.

As the title "The Hope" and the words suggest, the import of the song is optimistic and the overall spirit uplifting.

The official text of the national anthem corresponds to the first stanza and amended refrain of the original nine-stanza poem by Naftali Herz Imber.

Along with the original Hebrew , the corresponding transliteration [a] and English translation are listed below.

As long as in the heart, within, A Jewish soul still yearns, And onward, towards the ends of the east , an eye still gazes toward Zion ; Our hope is not yet lost, The hope two thousand years old, To be a free nation in our land, The land of Zion and Jerusalem.

The official text of Hatikvah is relatively short; indeed it is a single complex sentence , consisting of two clauses: Below is the full text of the nine-stanza poem Tikvatenu by Naftali Herz Imber.

The current version of the Israeli national anthem corresponds to the first stanza of this poem and the amended refrain.

Some religious Jews have criticised "Hatikvah" for its lack of religious emphasis: There is no mention of God or the Torah.

But he did not object to the singing of "Hatikvah", and in fact endorsed it. Liberalism and the Right to Culture , written by Avishai Margalit and Moshe Halbertal, provides a social scientific perspective on the cultural dynamics in Israel, a country that is a vital home to many diverse religious groups.

As Margalit and Halbertal continue to discuss, "Hatikvah" symbolises for many Arab-Israelis the struggle of loyalty that comes with having to dedicate oneself to either their historical or religious identity.

Specifically, Arab Israelis object to "Hatikvah" due to its explicit allusions to Jewishness. From time to time proposals have been made to change the national anthem or to modify the text in order to make it more acceptable to non-Jewish Israelis.

From Wikipedia, the free encyclopedia. For the political party, see Hatikva political party. For the Tel Aviv neighbourhood, see Hatikva Quarter.

BBC recording from 20 April of Jewish survivors of the Bergen-Belsen concentration camp singing Hatikvah , only five days after their liberation by Allied forces.

The words sung are from the original poem by Imber. The letter e in parentheses, e , indicates a schwa that should theoretically be voiceless, but is usually pronounced as a very short e in modern Israeli Hebrew.

In contrast, the letter a in parentheses, a , indicates a very short a that should theoretically be pronounced, but is usually not voiced in modern Israeli Hebrew.

Retrieved May 16, Retrieved 24 August Confronting Life in the Nazi Ghettos and Camps , p. Baroque and classic eras; Torban Tuning and repertoire , Torban.

For Iraqi and Persian Jews, for example, the Land of Israel was in the west, and it was to this direction that they focused their prayers.

Johns Hopkins University Press. It is the Jewish anthem, it is not the anthem of the non-Jewish citizens of Israel. I fail to understand how an enlightened, sane Jew allows himself to ask a Muslim person with a different language and culture, to sing an anthem that was written for Jews only.

The New York Times. Retrieved 29 April

And if by all these perils and these paines, He may but purchase lyking in her eye, What heauens of ioy, then to himselfe he faynes, Eftsoones he wypes quite out of memory, What euer ill before he did aby, Had it bene death, yet would he die againe, To liue thus happie as her grace to gaine.

The gnawing enuie, the hart-fretting feare, The vaine surmizes, the distrustfull showes, The false reports that flying tales doe beare, The doubts, the daungers, the delayes, the woes, The fayned friends, the vnassured foes, With thousands more then any tongue can tell, Doe make a louers life a wretches hell.

Yet is ther one more cursed then they all, That canker worme, that monster Gelosie, Which eates the hart, and feedes vpon the gall, Turning all loues delight to miserie, Through feare of loosing his felicitie.

Ah Gods, that euer ye that monster placed In gentle loue, that all his ioyes defaced. There with thy daughter Pleasure they doe play Their hurtlesse sports, without rebuke or blame, And in her snowy bosome boldly lay Their quiet heads, deuoyd of guilty shame: After full ioyance of their gentle game, Then her they crowne their Goddesse and their Queene, And Decke with floures thy altars well beseene.

Ay me, deare Lord, that euer I might hope, For all the paines and woes that I endure, To come at length vnto the wished scope Of my desire, or might my selfe assure, That happie port for euer to recure.

Then would I thinke these paines no paines at all, And all my woes to be but penance small. That as I earst in praise of thine owne name, So now in honour of thy Mother deare, 10 An honourable Hymne I eke should frame, And with the brightnesse of her beautie cleare, The rauisht harts of gazefull men might reare, To admiration of that heauenly light, From whence proceeds such foule enchaunting might[.

That both to thee, to whom I mean it most, And eke to her, whose faire immortall beame, Hath darted fire into my feeble ghost, That now it wasted is with woes extreame, It may so please that she at length will streame Some deaw of grace, into my withered hart, After long sorrow and continuing smart.

Hat time this worlds great workmaister did cast 30 To make al things, such as we now behold: It seemes that he before his eyes had plast A goodly Paterne to whose perfect mould, He fashioned them as comely as he could, That now so faire and seemely they appeare, As nought may be amended any wheare.

That wondrous Paterne wherefoere it bee, Whether in earth layd vp in secret store, Or else in heauen, that no man may it see With sinfull eyes, for fear it to deflore, 40 Is perfect Beautie, which all men adore, Whose face and feature doth so much excell All mortall sence, that none the same may tell.

Thereof as euery earthly thing partakes, Or more or lesse by influence diuine, So it more faire accordingly it makes, And the grosse matter of this earthly myne, Which clotheth it, thereafter doth refyne, Doing away the drosse which dims the light Of that faire beame, which therein is empight.

That is thy soueraine might, O Cyprian Queene, which flowing from the beame Of thy bright starre, thou into them doest streame.

That is the thing which giueth pleasant grace To all things faire, that kindleth liuely fyre, Light of thy lampe, which shyning in the face, 60 Thence to the soule darts amourous desyre, And robs the harts of those which it admyre: Or can proportion of the outward part, Moue such affection in the inward mynd, That it can rob both sense and reason blynd?

Why doe not then the blossomes of the field, Which are arayd with much more orient hew, 80 And to the sense most daintie odours yield, Worke like impression in the lookers vew?

Or why doe not faire pictures like powre shew, In which oftimes, we Nature see of Art Exceld, in perfect limning euery part. But ah, beleeue me, there is more then so That workes such wonders in the minds of men.

For that same goodly hew of white and red, With which the cheekes are sprinkled, shal decay, And those sweete rosy leaues so fairely spred Vpon the lips, shall fade and fall away To that they were, euen to corrupted clay.

That golden wyre, those sparckling stars so bright Shall turne to dust, and loose their goodly light. But that faire lampe, from whose celestiall ray That light proceedes, which kindleth louers fire, Shall neuer be extinguisht nor decay, But when the vitall spirits doe expyre, Vnto her natiue planet shall retyre, For it is heauenly borne and can not die, Being a parcell of the purest skie.

For when the soule, the which deriued was At first, out of that great immortall Spright, By whom all liue to loue, whilome did pas Downe from the top of purest heauens hight, To be embodied here, it then tooke light And liuely spirits from that fayrest starre, Which lights the world forth from his firie carre.

So euery spirit, as it is most pure, And hath in it the more of heauenly light, So it the fairer bodie doth procure To habit in, and it more fairely dight With chearefull grace and amiable sight.

For of the soule the bodie forme doth take: For soule is forme, and doth the bodie make. Therefore where euer that thou doest behold A comely corpse, with beautie faire endewed, Know this for certaine, that the same doth hold A beauteous soule, with faire conditions thewed, Fit to receiue the seede of vertue strewed.

For all that faire is, is by nature good; That is a signe to know the gentle blood. And oft it falles ay me the more to rew That goodly beautie, albe heauenly borne, Is foule abusd, and that celestiall hew, Which doth the world with her delight adorne, Made but the bait of sinne, and sinners scorne; Whilest euery one doth seeke and sew to haue it, But euery one doth seeke, but to depraue it.

Yet nathemore is that faire beauties blame, But theirs that do abuse it vnto ill: Nothing so good, but that through guilty shame May be corrupt, and wrested vnto will.

Nathelesse the soule is faire and beauteous still, How euer fleshes fault is filthy make: For things immortall no corruption take.

But ye faire Dames, the worlds deare ornaments, And liuely images of heauens light, Let not your beames with such disparagements Be dimd, and your bright glorie darkned quight, But mindfull still of your first countries sight, Doe still preserve your first informed grace, Whose shadow yet shynes in your beauteous face.

But gentle Loue, that loiall is and trew, Will more illumine your resplendent ray, And adde more brightnesse to your goodly hew, From light of his pure fire, which by like way Kindled of yours, your likenesse doth display, Like as two mirrours by opposd reflexion, Doe both expresse the faces first impression.

Therefore to make your beautie more appeare, It you behoues to loue, and forth to lay That heauenly riches, which in you ye beare, That men the more admyre their fountaine may, For else what booteth that celestiall ray, If it in darknesse be enshrined euer, That it of louing eyes be vewed neuer?

For if you loosely loue without respect, It is no loue, but a discordant warre, Whose vnlike parts amongst themselues do iarre.

For all that like the beautie which they see, Streight do no loue: But they which loue indeede, looke otherwise, With pure regard and spotlesse true intent, Drawing out of the obiect of their eyes, A more refyned forme, which they present Vnto their mind, voide of all blemishment; Which it reducing to her first perfection, Beholdeth free from fleshes frayle infection.

And then conforming it vnto the light, Which in it selfe hath remaining still Of that first Sunne, yet sparckling in his sight, Thereof he fashions in his higher skill, An heauenly beautie to his fancies will, And it embracing in his mind entyre, The mirrour of his owne thought doth admyre.

Which seeing now so inly faire to be, As outward it appeareth to the eye, And with his spirits proportion to agree, He thereon fixeth all his fantasie, And fully setteth his felicitie, Counting it fairer, then it is indeede, And yet indeede her fairenesse doth exceede.

For louers eyes more sharpely sighted bee Then other mens, and in deare loues delight See more then any other eyes can see, Through mutuall receipt of beames bright, Which carrie priuie message to the spright, And to their eyes that inmost faire display, As plaine as light discouers dawning day.

Therein they see through amourous eye-glaunces, Armies of loues still flying too and fro, Which dart at them their litle fierie launces, Whom hauing wounded, backe againe they go, Carrying compassion to their louely foe; Who seeing her faire eyes so sharpe effect, Cures all their sorrowes with one sweete aspect.

In which how many wonders doe they reede To their conceipt, that others neuer see, Now of her smiles, with which their soules they feede, Like Gods with Nectar in their bankets free, Now of her lookes, which like to Cordials bee; But when her words embassade forth she sends, Lord how sweete musicke that vnto them lends.

Sometimes vpon her forhead they behold A thousand Graces masking in delight, Sometimes within her eye-lids they vnfold Ten thousand sweet begards, which to their sight Doe seeme like twinckling starres in frostie night: But on her lips like rosy buds in May, So many millions of chaste pleasure play.

But all those follies now I do reproue, And turned haue the tenor of my string, The heauenly prayses of true loue to sing.

And ye that wont with greedy vaine desire To reade my fault, and wondring at my flame, To warme your selues at my wide sparckling fire, Sith now that heat is quenched, quench my blame, And in her ashes shrowd my dying shame: There they in their trinall triplicities About him wait, and on his will depend, Either with nimble wings to cut the skies, When he them on his messages doth send, Or on his owne dread presence to attend, Where they behold the glorie of his light, 70 And caroll Hymnes of loue both day and night.

But pride impatient of long resting peace, Did puffe them vp with greedy bold ambition, 80 That they gan cast their state how to increase, Aboue the fortune of their first condition, And sit in Gods owne seat without commission: The brightest Angell, euen the Child of light Drew millions more against their God to fight.

So that the next off-spring of the Makers loue, Next to himselfe in glorious degree, Degendering to hate fell from aboue Through pride; for pride and loue may ill agree And now of sinne to all ensample bee: How then can sinfull flesh in selfe assure, Sith purest Angels fell to be impure?

But that eternall fount of loue and grace, Still flowing forth his goodnesse vnto all, Now seeing left a waste and emptie place In his wyde Pallace, through those Angels fall, Cast to supply the same, and to enstall A new vnknowen Colony therein, Whose root from earths base Groundworke shold begin.

According to an heauenly patterne wrought, Which he had fashiond in his wise foresight, He man did make most beautifull and fayre, Endewd with wisedomes riches, heauenly, rare.

Such he him made, that he resemble might Himselfe, as mortall thing immortall could; Him to be Lord of euery liuing wight, He made by loue out of his owne like mould, In whom he might his mightie selfe behould: Where they for euer should in bonds remaine, Of neuer dead, yet euer dying paine,.

Till that great Lord of Loue, which him at first Made of meere loue, and after liked well Seeing him lie like creature long accurst, In that deepe horror of desperyred hell, Him wretch in doole would let no lenger dwell, But cast out of that bondage to redeeme, And pay the price, all were his debt extreeme.

Out of the bosome of eternall blisse, In which he reigned with his glorious fyre, He downe descended, like a most demisse And abject thrall, in fleshes fraile attyre, That he for him might pay sinnes deadly hyre, And him restore vnto that happie state, In which he stood before his haplesse fate.

In flesh at first the guilt committed was, Therefore in flesh it must be satisfyde: Nor spirit, nor Angell, though they man surpas, Could make amends to God for mans misguyde, But onely man himselfe, who self did slyde.

So taking flesh of sacred virgins wombe, For mans deare sake he did a man become. And that most blessed bodie, which was borne Without all blemish or reproachfull blame, He freely gaue to be both rent and torne Of cruell hands, who with despightfull shame Reuyling him, that them most vile became, At length him nayled on a gallow tree, And slew the iust, by most vniust decree.

O huge and most vnspeakable impression Of loues deepe wound, the pierst the piteous hart Of that deare Lord with so entyre affection, And sharply launching euery inner part, Dolours of death into his soule did dart; Doing him die, that neuer it deserued, To free his foes, that from his heast had swerued.

What hart can feele least touch of so sore launch, Or thought can think the depth of so deare wound? Or what can prize that thy most precious blood?

Ay me; what can vs lesse then that behoue? Had he required life of vs againe, Had it beene wrong to aske his owne with gaine?

He gaue vs life, he it restored lost; Then life we least, that vs so litle cost. Him first to loue, great right and reason is, Who first to vs our life and being gaue; And after when we fared had amisse, Vs wretches from the second death did saue; And last the food of life, which now we haue, Euen himselfe in his deare sacrament, To feede our hungry soules vnto vs lent.

Then next to loue our brethren, that were made Of that selfe mould, and that selfe makers hand, That we, and to the same againe shall fade, Where they shall haue like heritage of land, How euer here on higher steps we stand; Which also were with selfe same price redeemed That we, how euer of vs light esteemed.

Such mercy he by his most holy reede Vnto vs taught, and to approve it trew, Ensampled it by his most righteous deede, Shewing vs mercie miserable crew, That we the like should to the wretches shew, And love our brethren; thereby to approue, How much himselfe that loued vs, we loue.

Beginne from first, where he encradled was In simple cratch, wrapt in a wad of hay, Betweene the toylefull Oxe and humble Asse, And in what rags, and in how base aray, The glory of our heauenly riches lay, When him the silly Shepheards came to see, Whom greatest Princes sought on lowest knee.

From thence reade on the storie of his life, His humble carriage, his vnfaulty wayes, His cancred foes, his fights, his toyle, his strife, His paines, his pouertie, his sharpe assayes, Through which he past his miserable dayes, Offending none, and doing good to all, Yet being malist both of great and small.

Then let thy flinty hart that feeles no paine, Empierced be with pittifull remorse, And let thy bowels bleede in euery vaine, At sight of his most sacred heauenly corse, So torne and mangled with malicious forse, And let thy soule, whose sins his sorrows wrought, Melt into teares, and grone in grieued thought.

It was later known in early 17th-century Italy as Ballo di Mantova. This melody gained wide currency in Renaissance Europe , under various titles, such as the Pod Krakowem in Polish , Cucuruz cu frunza-n sus [ Maize with up-standing leaves ] in Romanian [7] [8] and the Kateryna Kucheryava in Ukrainian.

The adaptation of the music for "Hatikvah" was set by Samuel Cohen in Cohen himself recalled many years later that he had hummed Hatikvah based on the melody from the song he had heard in Romania , Carul cu boi [ The Ox-Driven Cart ].

The harmony of "Hatikvah" follows a minor scale , which is often perceived as mournful in tone and is uncommon in national anthems. As the title "The Hope" and the words suggest, the import of the song is optimistic and the overall spirit uplifting.

The official text of the national anthem corresponds to the first stanza and amended refrain of the original nine-stanza poem by Naftali Herz Imber.

Along with the original Hebrew , the corresponding transliteration [a] and English translation are listed below. As long as in the heart, within, A Jewish soul still yearns, And onward, towards the ends of the east , an eye still gazes toward Zion ; Our hope is not yet lost, The hope two thousand years old, To be a free nation in our land, The land of Zion and Jerusalem.

The official text of Hatikvah is relatively short; indeed it is a single complex sentence , consisting of two clauses: Below is the full text of the nine-stanza poem Tikvatenu by Naftali Herz Imber.

The current version of the Israeli national anthem corresponds to the first stanza of this poem and the amended refrain. Some religious Jews have criticised "Hatikvah" for its lack of religious emphasis: There is no mention of God or the Torah.

But he did not object to the singing of "Hatikvah", and in fact endorsed it. Liberalism and the Right to Culture , written by Avishai Margalit and Moshe Halbertal, provides a social scientific perspective on the cultural dynamics in Israel, a country that is a vital home to many diverse religious groups.

As Margalit and Halbertal continue to discuss, "Hatikvah" symbolises for many Arab-Israelis the struggle of loyalty that comes with having to dedicate oneself to either their historical or religious identity.

Specifically, Arab Israelis object to "Hatikvah" due to its explicit allusions to Jewishness. From time to time proposals have been made to change the national anthem or to modify the text in order to make it more acceptable to non-Jewish Israelis.

From Wikipedia, the free encyclopedia. For the political party, see Hatikva political party. For the Tel Aviv neighbourhood, see Hatikva Quarter.

BBC recording from 20 April of Jewish survivors of the Bergen-Belsen concentration camp singing Hatikvah , only five days after their liberation by Allied forces.

The words sung are from the original poem by Imber. The letter e in parentheses, e , indicates a schwa that should theoretically be voiceless, but is usually pronounced as a very short e in modern Israeli Hebrew.

In contrast, the letter a in parentheses, a , indicates a very short a that should theoretically be pronounced, but is usually not voiced in modern Israeli Hebrew.

Retrieved May 16, Retrieved 24 August Confronting Life in the Nazi Ghettos and Camps , p. Baroque and classic eras; Torban Tuning and repertoire , Torban.

For Iraqi and Persian Jews, for example, the Land of Israel was in the west, and it was to this direction that they focused their prayers.

Johns Hopkins University Press.

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