Contested Theologies in the Book of Jeremiah

2021 ◽  
pp. 310-327
Author(s):  
Georg Fischer
Keyword(s):  
Hebrew Text ◽  
Greek Translation ◽  
Rich Variety ◽  
The Bible ◽  
The People ◽  
Book Of Jeremiah ◽  
The Rich ◽  
The One ◽  
Theological Message

The book of Jeremiah testifies to disputes about theologies on various levels. Comparison of the Hebrew text and the version of the Septuagint shows large differences regarding the manner in which they speak of God. These differences suggest that the Greek translation tried to evade unusual, challenging, or provocative aspects attributed to God by mitigating or omitting them. The opposition between YHWH, with Jeremiah on his side, and the people together with their leaders shapes the main conflict within the book. The latter wish a “comfortable” relationship without liability, whereas God and his prophet require an exclusive liaison and determination. In some passages, Jeremiah has views which differ from those of YHWH. These texts illustrate that even a prophet has to “learn,” to open himself to God’s broader horizons and distinct plans. (d) Some features of the theological message of the book of Jeremiah are unique and set it apart from all other scrolls of the Bible. Jeremiah thus conveys a particular, independent view of YHWH, which sometimes stands in contrast to Deuteronomy, Isaiah, and other writings, although sharing the same belief in the one and only God. (e) The theological struggles within the book of Jeremiah find a continuation in the conflict of contemporary interpretations. Instead of explaining the various positions with diachronic considerations, it seems sounder to understand the rich variety of theologies therein as due to the different characters, altered situations and circumstances, and to the development of the individuals within the course of history.

The Double Text of Jeremiah Revisited

2021 ◽  
pp. 113-128
Author(s):  
Alexander Rofé
Keyword(s):  
Hebrew Text ◽  
Church Fathers ◽  
Greek Translation ◽  
Masoretic Text ◽  
Book Of Jeremiah ◽  
The Church

From the time of the Church Fathers, it has been recognized that the Greek translation (LXX) of the book of Jeremiah is shorter than the received Hebrew text (MT). Modern assessments of this textual situation have viewed the LXX as between one-eighth and one-sixth shorter than the corresponding Masoretic text of the book of Jeremiah. Since manuscripts have been found at Qumran that seem to confirm the antiquity of the shorter LXX recension, many explanations for this editorial discrepancy have focused on the phenomenon of editorial expansion within the Masoretic tradition. This chapter presents a range of counter-evidence demonstrating that the LXX has been subjected to a sustained process of editorial concision.

scholarly journals Orygenes i hebrajski tekst Pisma Świętego

Vox Patrum ◽  
2018 ◽  
Vol 69 ◽  
pp. 393-404
Author(s):  
Janusz Królikowski
Keyword(s):  
Old Testament ◽  
Hebrew Text ◽  
The Other ◽  
The Bible ◽  
Other Hand ◽  
Hebrew Version ◽  
The One ◽  
Christian Writer ◽  
The Church

Origen is the exegete and Old Christian writer whose influence on the under­standing of the Bible has always been determinative. Undoubtedly, for ecclesiasti­cal reasons he deemed the Septuagint superior and regarded it as the Christian Old Testament. He thought highly of Hebrew text as well, which he often used for his research. An expression of this belief was among others the Hexapla worked out by Origen, which can be regarded as an exceptional manifestation of esteem towards the Old Testament and its Hebrew version. Origen’s attitude towards the Bible can be characterized by two approaches: on the one hand it is the ecclesiastical approach which gives the first place to the text commonly accepted in the Church namely the Septuagint, but on the other hand he is open to every other text Hebrew or Greek, trying to understand it and take it into account in his commentary.

scholarly journals Igreja e Eucaristia, festa e sacrifício

2019 ◽  
Vol 66 (261) ◽  
pp. 26
Author(s):  
Pedro Carlos Cipolini
Keyword(s):  
Close Relation ◽  
Two Dimensions ◽  
Free World ◽  
The Bible ◽  
Paschal Mystery ◽  
God's People ◽  
The Rich ◽  
The One ◽  
The Church ◽  
Fair Balance

O artigo reflete sobre a íntima relação que vigora entre a Igreja e a Eucaristia: a Eucaristia une o povo fiel, faz o povo de Deus participar na vitória de Cristo, bem como o introduz na dimensão do Reino de Deus. Explora também o rico simbolismo do pão e do vinho, de origem bíblica, e aprofunda o sentido destas duas dimensões do mistério pascal celebrado na Eucaristia: refeição/convívio e sacrifício/entrega. Recorda a necessidade de um justo equilíbrio entre as dimensões de festa e sacrifício do mistério eucarístico. Mostra, por fim, que a participação na Eucaristia torna os fiéis missionários da Boa-Nova do Reino de fraternidade e paz, anunciadores de um mundo novo e liberto, criado pela “fração do pão”, e da vitória do “Ressuscitado”, penhor de nossa ressurreição, a festa que não tem fim.Abstract: The article deals with the close relation that prevails between the Church and the Eucharist: the Eucharist brings together the faithful, encourages God’s people to participate in Christ’s victory and introduces them into the dimension of God’s Kingdom. It also explores the rich symbolism of the bread and wine, originated in the Bible, and strengthens the meaning of these two dimensions of the paschal mystery celebrated in the Eucharist: meals/convivial spirit and sacrifice/surrender. It reminds us of the need for a fair balance between the dimensions of festivity and sacrifice in the Eucharistic mystery. Finally its shows that participation in the Eucharist turns the faithful into missionaries of the Good Tidings of the Kingdom i. e. the fraternity and peace that herald a new, free world, created by the “fraction of the bread” and the victory of “the one who resurrected”, the pledge of our resurrection, the endless feast.

scholarly journals Theologization of Greek Terms and Concepts in the Septuagint and New Testament

Verbum Vitae ◽  
2021 ◽  
Vol 39 (3) ◽  
pp. 751-769
Author(s):  
Franciszek Mickiewicz
Keyword(s):  
Cultural Values ◽  
New Testament ◽  
Greek Language ◽  
Spiritual Values ◽  
The Bible ◽  
The People ◽  
The New Testament ◽  
The One ◽  
Koine Greek ◽  
Secular Terms

Hellenistic literature, having great achievements in the fields of philosophy, drama, and poetry, did not know the theological concepts and issues which underlie the texts contained in the Hebrew Bible. So when the creators of the Septuagint, and then also the authors of the New Testament, used the Greek language to convey God’s inspired truths to the world, they were forced to give secular terms a new theological meaning, frequently choosing neutral words for this purpose, not burdened with ne­gative associations. With their translation work, they built a kind of bridge between Hellenic and Jewish cultures. On the one hand, the Septuagint allowed Jews reading the Bible in Greek to remain connected not only with the religious heritage of their fathers, but also with the cultural values that were closely related to that language and its world. In turn, for the Greeks, who after some time began to appreciate this work and gained knowledge of its content, it opened vast horizons of new religious and spiritual values, which until then were completely alien to them. The work of the authors of the Septuagint was continued and developed by the authors of the New Testament, which added to their theological output many new religious and moral values arising from the teaching of Jesus Christ. That way they contributed considerably to the development of the Koinē Greek and significantly transformed the spiritual life of the people speaking the language.

scholarly journals (Monotheism is its virtue and divisions: A comparative study between the divine books (The Noble Qur’an, the Torah and the Bible: التوحيد فضله وأقسامه: دراسة مقارنة بين الكتب السماوية (القرآن الكريم والتوراة والإنجيل)

2020 ◽  
Vol 4 (26) ◽  
Author(s):  
Dhuha Adel Mahmood, Muna Adel Mahmood
Keyword(s):  
Comparative Study ◽  
The Bible ◽  
The People ◽  
The One ◽  
Analytical Approaches

Abstract: All the heavenly books (the Qur’an, the Torah, and the Bible) agreed that Allah commanded all messengers and prophets to unite Allah and not shirk it in any way, and also ordered them to adhere to the covenant that he made with his prophets in not taking another Allah or idol except him, and if they did not implement this first commandment, then Allah will rob them of the king and make them vulnerable in the land, so every prophet or messenger before he dies commands his sons that they only Allah worships and that the religion of their father Abraham. The Islamic and the Messenger Muhammad (may Allah bless him and grant him peace) in the Quranic Surahs (Al-Baqara: 100), (Al-Anaam: 20), (Yes: 7 and 10), mention the few of Jews believe in mohmmad religion, and since the level of faith is higher than the Islam, we say to the people of Jews and Christians to worship Allah alone, and do not share anything with Him in order to save yourselves from Hell as Allah Almighty said in (Surat Al-Israa: 7) (If you do good, do good to yourselves and if you are sick of it) and in (Surat Al-Israa: 2) (do you not take from me without an agent), as monotheism was mentioned in the Bible in several books of them (Daniel 2: 20-21) (20) He answered Daniel said: “May Allah's name be blessed from eternity to eternity, for He has wisdom and might.” (21) He isolates kings and installs kings. Gives wisdom to the wise, and those who know they know. ) As mentioned in the unification of Allah (John 5: 44) (How can you believe and you receive honor from one another, and the glory of the one Allah, who do not seek?) The present research aimed at comparing divine oneness with deism oneness in the heavenly books (the Qur’an, the Torah, and the Bible). The comparative and analytical approaches were adopted in arriving at the results, including that all apostles and prophets were monotheists and they never called Allahhead to themselves but after their death people took them as lords without Allah. In the light of the results of the current research, some recommendations have been put in place for the interpreters of the Bible to review the texts of the Holy Qur’an and its interpretations because the Holy Qur’an has been preserved from misrepresentation, and this is the correct basis for extracting added or deleted texts from the Bible.

scholarly journals Musical code and musical ecfrasis in the novel by I. Franco “William Tell”

2019 ◽  
Keyword(s):  
Short Story ◽  
Verbal Description ◽  
The Novel ◽  
The People ◽  
Inner World ◽  
The Rich ◽  
Litmus Test ◽  
The One ◽  
Relationship Of

The article analyzes the novel by I. Franco “William Tell” through the prism of musical code and musical ecfrasis. So far, none of the French scholars has paid attention to the plot-forming role of the Rossini’s opera in the short story, but in the first part of the four-part short story the young couple is going to the opera, in the following parts Franco gradually reveals the heroine’s perception of the overture to the opera, and then its individual scenes. After the end of the opera, Olya novelistically unexpectedly, on the external-eventual plane of the novel, declares that she is not in love with Volodko, but on the internal, spiritual and psychological - thanks to the verbal description of the music and its perception by the heroes - this becomes natural. With the help of musical ecfrasis, the depth of Olya’s impression of the Rossini’s opera and the heroine’s psychological sensitivity to what she heard become clear. Moreover, Franco finds his “niche” in the image of the heroine's understanding of opera music: while foreign writers of the mid-19th century most often describe the feelings and emotions that heroes evoke in music, Franco, relying on picture programmability (landscapes of his native land and ideal representations of the heroine about family happiness), which Olya accompanies the heard music, reveals the rich inner world of the girl and her ideals. Rossini’s romantic heroic-patriotic opera “Wilhelm Tell”, her musical images and stage performance become a litmus test in the novel: the relationship of the characters to the opera performance, impressions of it become an important way of revealing their characters. Volodka’s superficial attitude to music as entertainment, on the one hand, and Olya’s ability under the influence of music to see the true meaning of life, correcting her worldview from pastorally romantic to heroic-romantic, on the other hand, make it possible to understand the different life positions of the heroes - the intellectual adaptive Volodka’s service to the people of Olya, and, in fact, the ideological and artistic concept of the writer himself.

scholarly journals �So they do not profit this people at all� (Jr 23:32). A critique of prophecy

2011 ◽  
Vol 32 (1) ◽  
Author(s):  
Wilhelm J. Wessels
Keyword(s):  
Point Of View ◽  
General Nature ◽  
Ordinary People ◽  
Literary Context ◽  
The Bible ◽  
The People ◽  
Final Sentence ◽  
False Prophets ◽  
The One ◽  
Definition Of

Jeremiah 23:9�40 is a section of the Bible that is dedicated to the issue of true and false prophets. This section follows the cycle of the kings in Jeremiah 21:1�23:8. Both these cycles form part of an editorial unit 21:1�24:10. The kings and the prophets, along with the priests constituted the leadership in Israelite society. The view presented in 21:1�23:40 is that of a failed leadership and the result was the Babylonian exile. In this article the focus is on the prophets who are regarded as false. Jeremiah 23:9�40 is a collection of oracles ascribed to Jeremiah by tradition. In most instances the oracles are of a general nature and lack contextual concreteness. The literary context created by the compilers of 21:1�23:40 is essential to the argument presented in this article. According to Jeremiah 23:32 the false prophets �� do not profit the people at all� (New Revised Standard Version of the Bible [NRSV]). The line of reasoning in this article will be that, as religious leaders, prophets should benefit the people. In the context of 21:1�23:40 they had failed to do this. If the prophets had been in proper communication with Yahweh, they would not have misled the people. From the point of view of the collectors, most probably in an exilic context, the message is clear: the prophets have failed the people, the exile is a reality, and there is no longer any room for false prophets. Jeremiah 23:25�32 makes it clear that, if prophetic words do not profit Yahweh�s people, they should be regarded as false and misleading.The passage for discussion in this article is Jeremiah 23:25�32. The very last sentence in this passage (v. 32) seems to be the culminating point of the complaint against the opposing prophets: �so they do not profit this people at all�. The purpose of this article is to address this issue of prophets benefiting the ordinary people. From this final sentence one can conclude that one of the marks of a true prophet is that ordinary people should benefit from his performance as a prophet. The question will be, �What can a prophet contribute to society that will benefit the people?� If we ask this question in the current context, the highlighting of the negative aspect of the prophets will guide us to what the expectation of the writer (prophet) was. Prophets, according to the classical definition of their function, are supposed to communicate to people the messages they receive from Yahweh (Redditt 2008:6; cf. also Blenkinsopp 1996:28�30).1 In verse 28 of the passage under discussion Yahweh says: �� let the one who has my word speak my word faithfully� (NRSV). The role of the prophets is to act as channels of communication between Yahweh and the people. Yahweh sends his messages to his covenant people through the prophets he has commissioned for this purpose.

scholarly journals Private messages from the field

2020 ◽  
Vol 2 (1) ◽  
pp. 1-19
Author(s):  
Crystal Abidin ◽  
Gabriele De Seta
Keyword(s):  
Digital Media ◽  
Ethnographic Research ◽  
Special Issue ◽  
Self Reflection ◽  
Rich Variety ◽  
Ethnographic Writing ◽  
The Rich ◽  
The One ◽  
Turf Wars ◽  
Made In

This special issue collects the confessions of five digital ethnographers laying bare their methodological failures, disciplinary posturing, and ethical dilemmas. The articles are meant to serve as a counseling stations for fellow researchers who are approaching digital media ethnographically. On the one hand, this issue’s contributors acknowledge the rich variety of methodological articulations reflected in the lexicon of “buzzword ethnography”. On the other, they evidence how doing ethnographic research about, on, and through digital media is most often a messy, personal, highly contextual enterprise fraught with anxieties and discomforts. Through the four “private messages from the field” collected in this issue, we acknowledge the messiness, open-endedness and coarseness of ethnographic research in-the-making. In order to do this, and as a precise editorial choice made in order to sidestep the lexical turf wars and branding exercises of ‘how to’ methodological literature, we propose to recuperate two forms of ethnographic writing: Confessional ethnography (Van Maanen 2011) and self-reflection about the dilemmas of ethnographic work (Fine 1993). Laying bare our fieldwork failures, confessing our troubling epistemological choices and sharing our ways of coping with these issues becomes a precious occasion to remind ourselves of how much digital media, and the ways of researching them, are constantly in the making.

scholarly journals HISTORIOGRAFI GLOBALISASI BATIK MASA KOLONIAL DAN TANTANGAN GLOBAL ERA KONTEMPORER

2018 ◽  
Vol 1 (2) ◽  
pp. 171-182
Author(s):  
Nuning Damayanti Adisasmito
Keyword(s):  
Cultural Heritage ◽  
Government Support ◽  
Indigenous Culture ◽  
Global Era ◽  
Rich Variety ◽  
The People ◽  
The World ◽  
History Of ◽  
World Cultural Heritage ◽  
The Rich

With regard to the long history of the creation of Batik Indonesia and its development, batik technique becomesone that is recognized as the world cultural heritage. UNESCO on October 2 , 2009 recognized belonging of Batik to the nation of Indonesia which became world heritage, then October 2nd  at once also celebrated as National Batik Day. This is the work of many parties and government support. Batik is a product of indigenous culture of Indonesia, especially made by the people of Java Island, but now scattered centers of batik industry almost throughout theIndonesian archipelago, not only in Pekalongan, Solo, Yogyakarta, Madura, Tasikmalaya, Cirebon, Garut. This fact adds to the rich variety of Batik Nusantara.

scholarly journals Helligånden, Guds røst på jord

1977 ◽  
Vol 30 (1) ◽  
pp. 37-64
Author(s):  
Morten Mortensen
Keyword(s):  
Holy Spirit ◽  
Human Spirit ◽  
People Of God ◽  
Presence Of God ◽  
The Bible ◽  
The People ◽  
The Holy Spirit ◽  
Pass Through ◽  
The One ◽  
The Trinity

The Holy Spirit - God’s Voice on Earthby Morten MortensenFew Western theologians have talked so much about the Holy Spirit as Grundtvig. When Grundtvig constantly fastens his gaze on the present reality and the presently active God, belief in the Holy Spirit acquires a particular importance. There are thus good grounds for inquiring into Grundtvig’s theology of the Holy Spirit, also since demands have been heard from several quarters in our day and age for renewed attention to be paid to the third article of the Creed.When Grundtvig wishes to explain who the Holy Spirit is, he maintains that one must first grasp what the spirit of a people is before one can understand the spirit of the people of God. This understanding is supported from the Bible by the fact that it was the Holy Spirit that in the act of creation created the human spirit as an image of itself, inasmuch as God breathed into the soil and created a human being. This human spirit is closely connected with the ability to live in a invisible world, which is held together through language and which can be passed on through words. Word and spirit belong together, says Grundtvig - the spirit is the vital force in the word. The spirit is the faith, hope and love that lie in the words.The human spirit should thus be handed down from generation to generation through the native tongue. But as a result of the Fall it was eclipsed and destroyed, so that the image of God’s Spirit became unrecognizable in it. But with Jesus, God’s Spirit came again to the human spirit. For God the Father’s Spirit was also Jesus’ Spirit, inasmuch as He was conceived by Him and walked in the Spirit. Through the atonement on the cross Jesus could then give the race of man a share in His own spirit, so that the race of man could be saved and enlightened in Him. Thus it was that on Whit Sunday the Holy Spirit could join forces with baptism and the Eucharist, since He was in “the Words of the Lord’s own mouth”. The Spirit is therefore handed down together with the visible signs from generation to generation, and must in this way pass through the generations in order to regenerate and renew the fallen human spirit. On the Day of our Lord Jesus Christ the human spirit will thus be completely one with the Holy Spirit.It is obvious that this theology of the Holy Spirit is bound up with an understanding of the Trinity which differs from the one in the orthodoxy of the Lutheran tradition. Thus Grundtvig stresses the threeness in the Trinity of the Godhead and emphasizes in particular that the Spirit is a person. In this emphasis on the threeness he shows a dependent position on the Eastern one, which is also revealed in the fact that the Spirit is not said to emanate from the Father and the Son, but is said to emanate from the Father through the Son.This inquiry thus points out how Grundtvig really manages to talk about the presence of God. He can do so by virtue of a profound understanding of the person of the Holy Spirit.

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