scholarly journals Telaah Intertekstual Terhadap Sajak-Sajak Tentang Nabi Ayub

ATAVISME ◽  
2011 ◽  
Vol 14 (1) ◽  
pp. 15-28
Author(s):  
Puji Santosa
Keyword(s):  
Key Words ◽  
Old Testament ◽  
The Bible ◽  
The Face ◽  
The Creation ◽  
Bible Stories ◽  
The Way

Makalah ini menelaah secara intertekstual enam sajak Indonesia modern yang berisi tentang Nabi Ayub, yaitu “Tafsir Ayub Sang Nabi” (Motinggo Busye), ”Balada Nabi Ayub”(Taufiq Ismail), “Ini Terjadi Ketika Matahari Menggapai Sia-Sia” (Darmanto Jatman), ”Doa Ayub”(Abdul Hadi W.M.), serta “Duka Ayub” dan “Ayubkan Kesabaran” (Emha Ainun Nadjib). Berdasarkan prinsip intertektual, keenam sajak Indonesia modern tersebut ditelaah dengan cara membandingkan, menjajarkan, dan mengontraskan teks transformasi dengan teks lain yang diacunya. Hasil telaah itu membuktikan bahwa keenam sajak tersebut merupakan mosaik, kutipan-kutipan, penyerapan, dan transformasi teks-teks kisah Nabi Ayub yang terdapat dalam Alkitab, Alquran, Cerita-cerita Alkitab Perjanjian Lama, dan Qishashul Anbiya. Dengan cara membandingkan, menjajarkan, dan mengontraskan diperoleh makna bahwa kelima penyair sastra Indonesia tersebut secara kreatif estetis mentransformasikan kisah Nabi Ayub ke dalam ciptaan karya sajak yang bernilai sebagai teladan kesabaran dan ketabahan ketika menghadapi berbagai cobaan hidup yang dideritanya. Abstract: This paper intertextually examines six modern Indonesian poetries which contain about the Prophet Job, namely “Tafsir Ayub Sang Nabi” (Motinggo Busye), “Balada Nabi Ayub” (Taufiq Ismail), “Ini Terjadi Ketika Matahari Menggapai Sia-Sia” (Darmanto Jatman), “Doa Ayub” (Abdul Hadi W.M.), “Duka Ayub” (Emha Ainun Nadjib), and “Ayubkan Kesabaran” (Emha Ainun Nadjib). Based on the principle of intertextuality, the six modern Indonesian poetries are reviewed by comparing, aligning, and contrasting the transformation of a text with other texts to which it refers. The result proves that the six texts of modern Indonesian poetry are mosaic, quotations, absorptions, and transformation of texts contained the story of Prophet Job in the Bible, the Quran, Bible Stories Old Testament, and Qishashul Anbiya. By the way of comparison, alignment, and contrast, the analysis obtained the meaning that the five Indonesian poets creatively transformed the story of “Kisah Nabi Ayub” into the creation of poetries which are valuable as a paragon of patience and fortitude in the face of various trials of life suffered. Key Words: intertextual; mosaics; quotes; absorption; transformation

scholarly journals Reading Texts on The Violence of God in The Bible

2021 ◽  
Vol 20 (1) ◽  
pp. 117
Author(s):  
Gregorius Tri Wardoyo
Keyword(s):  
Key Words ◽  
New Testament ◽  
Old Testament ◽  
Historical Context ◽  
New Creation ◽  
The Bible ◽  
The New Testament ◽  
The Creation ◽  
The Way ◽  
Reading Texts

<p><em>Violent texts in the bible</em><em> both in the Old Testament or in the New Testament</em><em>, especially in the Old Testament, arise a problem</em><em> for a potential reader</em><em> on how to read </em><em>and understand their message and the theology of the author of the Book.</em><em> </em><em>For this reason, b</em><em>iblical scholars try to read it and they propose the way to read such texts</em><em>, such as to read them in the historical context of the Book itself, and interpret them as a reflection of the author and their experience</em><em>. This article tries to propose another way to read violent texts, in particularly that involve God as author of violent deeds. The methode of this discussion is exegetical analysis on the texts of the Old Testament</em><em>, especially on those which narrate the violent deeds of God </em><em>. The result of the study is the violent deeds of God aim to recreate the creation; that is why such violent texts might be read in the frame of the new creation.</em></p><p><strong><em>Key words</em></strong><em>: </em>Alkitab, Keluaran, Kekerasan, Allah, Penciptaan (Baru)</p>

scholarly journals Ethics and the Theological Principles in Bible

2021 ◽  
pp. 11-16
Author(s):  
Paulians A
Keyword(s):  
The Bible ◽  
The World ◽  
The Creation ◽  
Holy Book ◽  
The Way

The scriptures of the Eighteen Books of the Caṅkam'maruviya period and the Christian holy book, the Bible, are the divine lyrics of the Lord. The article explains that humanity is cultured by the admiration of sovereignty and the removing of evils and the good and good. The article explains the importance of the world being the creation of God and the atom without him, the merit of the lord's nature and the way of worshipping God, its benefits and the merits of the sovereignty.

Book of Job

2021 ◽  
Author(s):  
Brian Doak
Keyword(s):  
Old Testament ◽  
21St Century ◽  
Moral Status ◽  
Reception History ◽  
Present Form ◽  
Book Of Job ◽  
Near Eastern ◽  
The Bible ◽  
The Face ◽  
History Of

The book of Job is the longest and most thematically and linguistically challenging of the “wisdom books” in the Hebrew Bible/Old Testament. In the book’s prologue (Job 1–2) the narrator introduces readers to a man named Job (Hebrew ‘iyyōb; etymology unclear). Job’s prosperity extends into all areas of his life, and seems at least potentially linked to his moral status as completely righteous and blameless before God. The earthly scene then gives way to a heavenly setting, where a figure called “the accuser” (literally “the satan”; haśśātān) appears before God. God boasts about Job’s righteousness, but the accuser counters, suggesting that Job’s moral achievement has been merely the byproduct of God’s protection. The accuser and God enter into a bet: Job’s children will be killed, Job’s possessions stripped, and Job’s body afflicted with a painful disease—all to see whether Job will curse God. Job initially responds to the distress with pious statements, affirming God’s authority over his life. In a state of intense suffering, Job is joined by three friends—Eliphaz, Bildad, and Zophar, and then eventually a fourth, Elihu—who offer rounds of speeches debating the reasons for Job’s situation (Job 3–37). Job responds to the friends in turn, alternately lamenting his situation and pleading for a chance to address God directly and argue his case as an innocent man. The friends accuse Job of committing some great sin to deserve his fate; they urge repentance, and defend God as a just ruler. God enters the dispute in a forceful whirlwind (Job 38), and proceeds for several chapters (Job 38–41) to overwhelm Job with resounding statements on creation (38:1–38), animal life (38:39–40:14), and visions of two powerful creatures, Behemoth (40:15–24) and Leviathan (41:1–11). The book ends with Job acknowledging to God the fact that he is overmatched in the face of divine power. God condemns the friends for not speaking “what is right, as my servant Job has” (42:7), and then restores Job’s lost possessions and children (42:10–17). Job has enjoyed a rich reception history in Judaism, Christianity, Islam, and, perhaps more than any other book in the Bible except Genesis, as a world literary classic in its own right. Within the Bible, it is the most bracing statement on the problem of suffering, as it presents a situation wherein a clearly righteous person suffers immensely—putting it at odds with more straightforward descriptions of why people suffer in Proverbs, Deuteronomy, and other texts. Scholarly research on Job has focused on the book’s place among other ancient Near Eastern wisdom materials, on questions of language (given the large amount of difficult Hebrew terms in the book), on historical-critical concerns about authorship and the way the book may have come together in its present form, and on the history of the translation of the text into Greek and other ancient languages. In the 21st century, interpreters have increasingly taken up readings of Job that situate it among concerns related to economics, disability, gender, and the history of its reception in many different eras and communities.

The Use of Nails in the Crucifixion

1932 ◽  
Vol 25 (1) ◽  
pp. 29-45 ◽  
Author(s):  
Joseph William Hewitt
Keyword(s):  
The Bible ◽  
Religious Feeling ◽  
Bible Stories ◽  
The Masses ◽  
The Church ◽  
The Way

These words in criticism of Fra Lippo's vivid and realistic painting of sacred subjects admirably typify the attitude of theology to art. In the ages when the masses were still unable to read, the church took advantage of the work of the painter to impart instruction in the Bible stories. But after all, mere enlightenment is comparatively useless, sometimes even dangerous. It is always inferior to devotion. As long as the masses could be inspired by art to perform more fully their religious duties, so long was art rendering to the church the services that were its due. If the actual facts, even as recorded in the Scriptures, stood in the way of the theological object, they had to be neglected, obscured, or denied. If by a false depiction religious feeling were aroused, there could be no doubt as to the value of such depiction.

Changing the Face of Advertising: Australia's Advertising Industry in the Early Days of Television

2006 ◽  
Vol 121 (1) ◽  
pp. 105-118 ◽  
Author(s):  
Robert Crawford
Keyword(s):  
Fundamental Change ◽  
Advertising Agencies ◽  
Commercial Television ◽  
Advertising Industry ◽  
The Face ◽  
Commercial Radio ◽  
The Creation ◽  
The Relationship ◽  
The Way ◽  
Commercial Messages

Long before Australia's first commercial television broadcasts in 1956, advertising agencies and advertisers had been preparing themselves for what they believed would be the greatest ever selling medium. The creation of a new outlet for advertisements was not the industry's sole cause of excitement. Having dominated commercial radio, the advertising industry looked forward to extending its influence. These dreams, however, were only partially fulfilled. While television enabled the industry to broadcast its commercial messages in a more effective way, legislation prevented it from controlling television in the way that it had with radio. This would have a significant impact on the relationship between the two industries. By examining television's impact on the advertising industry, this paper demonstrates that the medium of TV not only altered the face of advertising; it also caused a fundamental change in the structure and operation of Australia's advertising industry.

BIBLE TOPICS IN THE HISTORICAL PROSE OF UKRAINIAN EMIGRATION

2019 ◽  
pp. 231-242
Author(s):  
Ihor Nabytovych
Keyword(s):  
Old Testament ◽  
Creative Work ◽  
Historical Novels ◽  
Narrative Strategies ◽  
Historical Sources ◽  
The Bible ◽  
Artistic Experience ◽  
Base Text ◽  
Semantic Significance ◽  
The Way

In the article there are summarized innovative approaches to artistic mastering of Bible topics in creative work of Ukrainian emigration writers of 1920th – 1970th: Natalena Koroleva, Leonid Mosendz and V. Domontovych (Victor Petrov). Ukrainian tradition of mastering Bible topics was interrupted by Russian occupation; it finds its bright artistic embodiment in artistic historical prose of Ukrainian emigration. This artistic experience enriches Ukrainian writing by mastering of Bible topics and motives via Bible stylizations, renaissance or creation of newly created new genre formations, contaminations of religious and historiosophical problems, searches of new narrative strategies of artistic mastering of the Holy Scripture. The article traces the way biblical stylizations become a style-forming means in the Ukrainian prose of the XX century. Historical novels Quid est Veritas?(What is the Truth?) by Natalena Koroleva and The Last Prophet by Leonid Mosendz are the basic works of fiction wherein they, playing forming roles, become an important element in poetic language and style. The way L. Mosendz uses bible stylizations in his novel The Last Prophet results in a special art amplification. The author conditionally expands his text’s sense by dint of bible stylizations and his allusive returning to the semiotic-semantic significance of the “base-text”. As the latter is the Bible (or, rather, the Old Testament), generating the said allusive amplifications, Mosendz’ novel, thus, sounds in several creative aspects. One of them is “filling up” the gaps in evangelical texts about John the Baptist’s life. Such “fillings up” occur both through the author’s fiction and his artistic reconstruction based on historical sources. The transformed and adsorbed through bible stylizations elements of neoclassicism and neo-romanticism create in the stylistic palette of novel Quid est Veritas? that unique stylistic aura, which represents Natalena Koroleva’s experimentalist attempts both in the genre field (her attempt to create a Ukrainian historical epopee representing the epoch historically very remote from the artist) and in the stylistic domain. One more specific feature of Koroleva’s novel – its epic character – is also created by help of bible stylizations. The allocation of the said stylistic macrostructures enables to present the general exhibitions of each of the author’s basic idiostyle elements.

scholarly journals Constructing imaginative geographies in Genesis

2021 ◽  
Vol 77 (2) ◽  
Author(s):  
José-Alberto Garijo-Serrano
Keyword(s):  
The Other ◽  
Religious Identities ◽  
Religious Traditions ◽  
The Bible ◽  
Imaginative Geographies ◽  
History Of ◽  
The Creation ◽  
Patriarchal Narratives ◽  
The Way ◽  
Genesis A

This article considers Edward W. Said’s proposals on ‘imaginative geographies’ as suggested in his leading work Orientalism as a tool to analyse the ideological circumstances that shape geographical spaces in the Bible. My purpose is to discuss how these imaginative geographies are present in the patriarchal narratives of Genesis and how they have left their mark on the history of the interpretation of these texts and on the not always easy relations between members of the religious traditions inherited from the Bible (Hebrews, Muslims and Christians). I propose four types of ‘imaginative geographies’: (1) ‘Equalness’ is the way to represent what is considered as sharing the own identity. The geography of ‘Equalness’ defines the spaces of Isaac, Jacob and their families. (2) ‘Otherness’ is the way to represent the ‘Other’ as opposite or juxtaposed to one’s own identity. A common border is shared, thus kinship relationships can be established. It defines the spaces of Ishmael, Esau/Edom, Lot (Ammon and Moab) and Laban. (3) ‘Foreignness’ is the way to define what is strange, odd or exotic considered as external to the own identity, in a space set beyond even the space of the ‘Other’. Egypt is in Genesis a land of ‘Foreignness’. (4) ‘Delendness’ encompasses whatever claims our same space and therefore threatens our survival and must be destroyed (delendum). As such, processes of annihilation and dominion of Israel on Canaanites and Sichemites are justified.Contribution: The article applies Said’s ‘imaginative geographies’ as an identity mechanism for the creation of biblical literary spaces. A quadripartite classification (‘Equal’/‘Other’/‘Foreigner’/‘Delendum’) instead of the usual bipartite one (‘Equal’ vs. ‘Other’) is proposed and the consequences for the current coexistence between religious identities inherited from Abraham are shown.

scholarly journals ONDEL-ONDEL: LOOKING FOR A THEORETICAL EXPLANATION

2021 ◽  
Vol 11 (2) ◽  
pp. 181
Author(s):  
Desti Yuwastina ◽  
Kyrychenko Volodymyr
Keyword(s):  
Theoretical Explanation ◽  
Virtual Space ◽  
Local Culture ◽  
The Face ◽  
Actual Meaning ◽  
The Media ◽  
Evil Spirits ◽  
The Creation ◽  
The Relationship ◽  
The Way

<p><em>Ondel-ondel</em>, initially believed to have fearsome characteristics and magical ability to ward evil spirits off, is still performed in various areas in Jakarta on particular occasions. <em>Ondel-ondel</em> was originally an ancient artwork named <em>barongan</em>. This research aims to seek a theoretical explanation of the <em>ondel</em>-<em>ondel</em> phenomenon by examining the relationship between the media and local culture. Several defining features of postmodernism are incorporated to reframe <em>ondel-ondel</em> as a form of entertainment, along with the interplay between the tradition and technology-assisted media. This paper seeks to reveal the actual meaning of <em>ondel-ondel</em> for locals and non-locals during their encounters with <em>ondel-ondel</em>. The research found (1) that<em> ondel-ondel</em> is an attempt to reinvent the way people seek entertainment in the face of changes brought about by modernity and (2) that the presence of<em> ondel-ondel</em> communicated in the virtual space generates digital traces in the form of messages contributing to the creation and the re-creation of <em>ondel-ondel</em> itself. </p>

scholarly journals The Creation Narratives in the Western and Greek-Orthodox Theology of the 20th Century

2014 ◽  
Vol 6 (3) ◽  
pp. 460-472
Author(s):  
Alexandra Palantza
Keyword(s):  
20Th Century ◽  
Old Testament ◽  
Church Fathers ◽  
Greek Orthodox ◽  
The Bible ◽  
God's Word ◽  
The Creation ◽  
Book Of Genesis ◽  
Theological Thought ◽  
The Church

Abstract The Book of Genesis offers not only to Israel but also to its neighbors the reason for their existence1. In western theological thought, W. Eichrodt’s Theology of the Old Testament and Cl. Westermann’s Commentary on Genesis are two of the most important works, which are distinguished because of their method and the expression of their theological perspectives on the topic “creation narratives”. In contrast to Western theologians, Greek-Orthodox Theologians inherited their tradition of interpretation from the Church Fathers. Eastern Theology has seen the topic of interpreting the Bible as an unbreakable whole, containing God’s word and action for the salvation of humankind. Any differences between them are caused by another perspective and ecclesiastical tradition.

Creation

2019 ◽  
pp. 511-524
Author(s):  
Paul M. Blowers
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Jesus Christ ◽  
Wisdom Literature ◽  
Early Christian ◽  
The Bible ◽  
The World ◽  
The Creation ◽  
The Many ◽  
Sacred History

Early Christian interpretation of Scripture on the theme of creation not surprisingly gave considerable attention to the Genesis account of the origins of the world, in part to counter the claims of Graeco-Roman cosmology, but more importantly to expound the latent theological meaning of the many details of the biblical cosmogony. But patristic exegetes were also keen on the fact that ‘creation’ in the Bible implied far more than beginnings; indeed, it designated the whole economy (oikonomia) of the Creator’s ongoing relation to the creation as set forth in sacred history and as requiring the further interpretative lenses of Christology, soteriology, and eschatology. Early Christian interpreters plumbed a wide variety of Old Testament texts beyond Genesis (especially the Psalms, Deutero-Isaiah, and the Wisdom literature). In their New Testament commentary they focused on such motifs as the subjection of creation to ‘vanity’, the work of Jesus Christ in recapitulating God’s creative purposes, and the eschatological renewal and transformation of the created universe in its relation to human salvation.

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