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 Muhammad(S) And Paul On Jesus: A Comparative Study Of Two Sacred Pillars

2019 ◽  
Vol 8 (2) ◽  
pp. 164-190
Author(s):  
Keyhanee Mousa
Keyword(s):  
Comparative Study ◽  
Historical Analysis ◽  
Axial Direction ◽  
Main Question ◽  
Word Of God ◽  
Historical Criticism ◽  
The Bible ◽  
The Face ◽  
Islam And Christianity ◽  
The One

This comparative study of Islam and Christianity struggled to reveal the mutual meaningful expressions of God, the creator. The main question to which the article tried to answer is: Who is Jesus Christ for Paul and Muhammad(s)? The significance of countering to this question is being revealed much more through the contemporary issues of hate, and delusions that are influencing all believers in one God. Questioning the human nature and the Lordship of Christ looks like a barrier in dialogues between Islam and Christianity. So, as its primary purpose, Jesus, as the Lord from Paul’s perspective and Isa al-Masih, the son of Maryam from Muhammad’s(s) viewpoint, will be compared through different methods. Like the spiritual interpretation of Joel S. Goldsmith, in which the monotheistic presupposition (worshipping only one God), will implant the axial direction of the examination of the Bible and the Quran. Moreover, through historical criticism, the article will try to clarify the origins of faith in Pauline Christology compare to the doctrine of Tawhid from the Quran and the origin of the Quranic accounts of Christ. Also, through a feminist analysis, the essay will have a critical look at maleness of titles of God in Christianity. In this way, the historical analysis will display the urge of accepting the Quran as the Incarnated word of God for Islam and the importance of Paul as the best witness for Christ. By spiritual interpretation, the meaning of the “form” and the “face” of God in Christianity, and “face”, and the “Rope” of Allah and Al-Rahman in the Quran will validate a mutual notion of divinity for all believers. Also, through the feminist approach framed in the text of the Bible and the Quran, this research will spot the sexless status of the Incarnated Christ after the resurrection, the one who is the Lord of all now, even if is being praised in the new name of Al-Rahman. Thus, in conclusion, this article will suggest mutual findings in Quranic and Biblical Christology and will be ended by spotting the incarnation of the word of God, as the best point of starting a fruitful dialogue between Islam and Christianity.

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.

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.

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 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.

scholarly journals The Story of the Torah from the Perspective of the Qur'an and History

2020 ◽  
Vol 7 (7) ◽  
pp. 268
Author(s):  
Seyyed Mohammad Razavi ◽  
Marziyeh Saemi
Keyword(s):  
Jewish People ◽  
The Other ◽  
Original Version ◽  
The Bible ◽  
Other Hand ◽  
The People ◽  
History Of ◽  
The Times ◽  
The One ◽  
Over Time

The history of the Bible implies that the Torah has been formed and distorted over time. The Qur'an also confirms this issue. The Holy Qur'an, in addition to introducing the Jews as the People of the Book, uses the word "Torah" eighteen times, "which is a collection of divine teachings bestowed on Prophet Moses." On the one hand, the Holy Qur'an acknowledges and affirms it, and on the other hand, it attributes distortion to this book and introduces the Torah as one of the books that has been distorted throughout history, however, the holy Qur’an considers the part of the Torah that has been preserved to contain the teachings of God and can be acknowledged in general, and considers it a means of guiding the Jewish people and advises them to refer to it. The collection of information in this writing is library-based and their processing is descriptive-analytical. This article seeks to prove the view that the current Torah, with its various versions, has been disappeared in the ups and downs of the times, and that what exists is a very blurred and inconsistent face of the original version, and the Holy Qur'an confirms this.

Thomas Müntzer und die deutsche Sprache

1989 ◽  
Vol 42 (4) ◽  
Author(s):  
Joachim Schildt
Keyword(s):  
Spoken Language ◽  
The Other ◽  
Literary Language ◽  
Ancient Rhetoric ◽  
Specific Language ◽  
The Bible ◽  
The People ◽  
The Reformation ◽  
The One ◽  
Selection Of

SummaryThomas Müntzer’s language work, particularly effective from 1523 to 1525, is dealt with from two aspects. On the one hand, it is integrated into tendencies of language development of his time; it can be shown that Müntzer-whether consciously or not - contributed to the process of levelling and selection of the various literary languages of that time - the prerequisite to the development of a national literary language. On the other hand, it is described how Müntzer-like other personalities powerful of expression in the time of the Reformation and the Peasants’ War-used specific language means to make himself understood by the broad masses of the people in his revolutionary ideas based on the Bible. Trained in ancient rhetoric, he fell back upon means of spoken language and thus gave his language a “popular” character in the true sense of the word.

The Hierophanic Facets of the Seraphic Hymns

Trictrac ◽  
2018 ◽  
Vol 10 ◽  
Author(s):  
Petru Adrian Danciu
Keyword(s):  
Mutual Recognition ◽  
The Other ◽  
Human Being ◽  
Material World ◽  
Face To Face ◽  
The People ◽  
Musical History ◽  
The Face ◽  
The One

Starting from the cry of the seraphim in Isaiahʹ s prophecy, this article aims to follow the rhythm of the sacred harmony, transcending the symbols of the angelic world and of the divine names, to get to the face to face meeting between man and God, just as the seraphim, reflecting their existence, stand face to face. The finality of the sacred harmony is that, during the search for God inside the human being, He reveals Himself, which is the reason for the affirmation of “I Am that I Am.” Through its hypnotic cyclicality, the profane temporality has its own musicality. Its purpose is to incubate the unsuspected potencies of the beings “caught” in the material world. Due to the fact that it belongs to the aeonic time, the divine music will exceed in harmony the mechanical musicality of profane time, dilating and temporarily cancelling it. Isaiah is witness to such revelation offering access to the heavenly concert. He is witness to divine harmonies produced by two divine singers, whose musical history is presented in our article. The seraphim accompanied the chosen people after their exodus from Egypt. The cultic use of the trumpet is related to the characteristics and behaviour of the seraphim. The seraphic music does not belong to the Creator, but its lyrics speak about the presence of the Creator in two realities, a spiritual and a material one. Only the transcendence of the divine names that are sung/cried affirms a unique reality: God. The chant-cry is a divine invocation with a double aim. On the one hand, the angels and the people affirm God’s presence and call His name and, on the other, the Creator affirms His presence through the angels or in man, the one who is His image and His likeness. The divine music does not only create, it is also a means of communion, implementing the relation of man to God and, thus, God’s connection with man. It is a relation in which both filiation and paternity disappear inside the harmony of the mutual recognition produced by music, a reality much older than Adam’s language.

Liturgical Poetry in the Late Antique Near East

2010 ◽  
Vol 1 (3) ◽  
pp. 336-361 ◽  
Author(s):  
Ophir Münz-Manor
Keyword(s):  
Comparative Study ◽  
Late Antiquity ◽  
Near East ◽  
The Other ◽  
Late Antique ◽  
Biblical Poetry ◽  
Contemporary View ◽  
Cultural Dialogue ◽  
The One

The article presents a contemporary view of the study of piyyut, demonstrating that Jewish poetry of late antiquity (in Hebrew and Aramaic) was closely related to Christian liturgical poetry (both Syriac and Greek) and Samaritan liturgy. These relations were expressed primarily by common poetic and prosodic characteristics, derived on the one hand from ancient Semitic poetry (mainly biblical poetry), and on the other from innovations of the period. The significant connections of content between the different genres of poetry reveal the importance of comparative study. Thus the poetry composed in late antiquity provides additional evidence for the lively cultural dialogue that took place at that time.

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