Midrash

2018 ◽  
Author(s):  
Philip S. Alexander
Keyword(s):  
Literary Criticism ◽  
Reader Response ◽  
Word Meaning ◽  
Extensive Literature ◽  
The Bible ◽  
Hebrew Word ◽  
At Will

Midrash, a Hebrew word meaning ‘investigation’ or ‘study’, denotes both the method used by the Jewish rabbis of the second to sixth centuries ad to interpret the Bible and the extensive literature that resulted from the application of that method. In rabbinic parlance midrash, or the related term derash, can also designate a homiletic, non-literal way of reading the Bible. Midrash embodies a distinctive hermeneutic which at its most extreme treats the text of Scripture as a set of symbols or signs apparently to be manipulated by the interpreter at will. In recent years midrash has been compared to reader-response literary criticism. It has also been claimed that it represents a ‘Judaic’ as opposed to a ‘Hellenic’ mode of thinking which anticipates postmodernist hermeneutics.

scholarly journals Kajian Dan Uraian Apologetis Teologis Terhadap Ungkapan "Allah Menyesal" Dalam Alkitab

2017 ◽  
Vol 1 (1) ◽  
pp. 29
Author(s):  
Bambang Wiku Hermanto
Keyword(s):  
Old Testament ◽  
Word Meaning ◽  
Human Condition ◽  
Human Thought ◽  
The Bible ◽  
Hebrew Word ◽  
The Human Condition

Bambang Wiku Hermanto, A study and description of Theologic Apologetic to the phrase God Repent in the bible. The phrase "God repent" in the Bible Old Testament for some or perhaps most people, hard to understand. To gain a sense of that phrase, the writer conducted the research, there is: Biblika research: to dig understanding the phrase "God repent" by investigation meaning of words or phrases of Hebrew, after getting the data, conducted a study; whether there is deviation understanding of people believe in the phrase "God repent that and conducted the eforts correction to rectifying the mistake. Based on the research of a Hebrew word meaning, the word ~x;n" (nawkham) translated repent, not only has a single meaning: 1) God grieving, sad or concerned with the human condition that have done evil, Revolting and against the God will; 2) god be merciful to his son; 3) god loves his son are aware of his sin and repent; 4) The word "sorry" that means indeed repent as people who repent, in the sense of repent by God expected His people or human thought that God would repent; 5) The word "sorry" that means indeed repent as people who repent, God does not and will never repent. Bambang Wiku Hermanto, Kajian dan Uraian Apologetis Teologis Terhadap Ungkapan "Allah Menyesal" Dalam Alkitab. Ungkapan "Allah menyesal" di dalam Alkitab Perjanjian Lama untuk sebagian atau mungkin sebagian besar orang, sulit dipahami. Untuk memperoleh pengertian makna ungkapan tersebut, penulis melakukan penelitian, yakni: Penelitian Biblika, untuk menggali pengertian ung-kapan "Allah menyesal" berdasarkan penulusuran makna kata atau frasa dari Bahasa Ibrani, setelah mendapatkan data tersebut, dilakukan suatu kajian; apakah terjadi penyimpangan pengertian orang percaya terhadap ungkapan "Allah menyesal" tersebut dan dilakukan upaya koreksi untuk meluruskan kekeliruan tersebut. Berdasarkan penelusuran makna kata dari Bahasa Ibrani, kata ~x;n" (nawkham) yang diterjemah-kan menyesal, bukan hanya memiliki makna tunggal: 1) Allah berduka, bersedih atau prihatin dengan keadaan manusia yang telah berbuat jahat, memberontak dan melawan kehendak Allah; 2) Allah menaruh belaskasihan terhadap umat-Nya; 3) Allah mengasihani umat-Nya yang menyadari dosanya dan bertobat; 4) Kata "menyesal" yang artinya memang menyesal sebagaimana manusia yang menyesal, dalam pengertian Allah diharapkan menyesal oleh umat-Nya atau manusia berpikir bahwa Allah akan menyesal; 5) Kata "menyesal" yang artinya memang menyesal sebagaimana manusia yang menyesal. Allah memang ti-dak akan dan tidak pernah menyesal.

Reception Theory, H. R. Jauss and the Formative Power of Scripture

2012 ◽  
Vol 65 (3) ◽  
pp. 289-308 ◽  
Author(s):  
Anthony C. Thiselton
Keyword(s):  
Reader Response ◽  
Biblical Interpretation ◽  
Reception History ◽  
The Self ◽  
Reception Theory ◽  
1 Corinthians ◽  
Reader Response Theory ◽  
The Bible ◽  
History Of ◽  
Hans Georg Gadamer

AbstractFormation constitutes the key link between reception theory, Jauss and scripture. The Bible shapes readers by showing them what lies beyond the self. Hans Robert Jauss (1921–97) remains the effective founder of reception theory or reception history. He was a literary theorist, who specialised in romance literature. Following Hans-Georg Gadamer, he insisted that texts carry ‘a still unfinished meaning’, and focused on their historical influence. The exposition of how communities or thinkers have received texts includes de-familiarisation; sometimes the ‘completion’ of meaning, as in much reader-response theory; and instances of when a text ‘satisfies, surpasses, disappoints, or refutes the expectations’ of readers. Reception theory can often trace continuity in the reception of texts, as well as disjunctions, reversals and surprises. It offers a more disciplined approach to scripture than most reader-response theories. Clearly horizons of expectation play a major role in the interpretation of biblical texts. I suggest six direct parallels with biblical interpretation. (1) Like Francis Watson and others, Jauss rejects any value-neutral objectivism in interpretation. (2) The readers’ horizon of expectation derives partly from earlier readings of the text. (3) Horizons can move and change, and thus transform readers as these change. (4) Biblical genres display all of Jauss’ accounts of the responses of readers. For example, parables of reversal may surpass what the Christian believer expects, or disappoint the unbeliever. (5) Like Gadamer, Jauss emphasises the importance of formulating constructive questions in approaching texts. (6) Jauss’ ‘levels of reading’ correspond closely with Bakhtin's notion of polyphony. I compare Ormond Rush's work on reception and otherness, and Luther's insistence that the Bible often confronts us as our adversary to judge and to transform us. Finally, we illustrate the history of reception from Ulrich Luz on Matthew, from Childs on Exodus, and from my commentaries on 1 Corinthians and 1 and 2 Thessalonians.

Translating the Biblical Hebrew WordNepheshin Light of New Research

2019 ◽  
Vol 70 (2) ◽  
pp. 154-166
Author(s):  
Richard Pleijel
Keyword(s):  
Biblical Hebrew ◽  
The Body ◽  
Human Beings ◽  
Near Eastern ◽  
The Bible ◽  
Hebrew Word ◽  
Starting Point ◽  
New Directions ◽  
New Research

In this paper, the translation of the Biblical Hebrew word nephesh is discussed in light of new research. The starting point for the paper is a 1976 article in The Bible Translator that discusses the translation of nephesh based on the idea that it is a monistic entity referring to human beings as such. It is shown that this view was most representative for the exegetical consensus of the time of the article. However, a fair amount of new research points out new directions for interpreting nephesh as an entity or essence that was perceived as being separable from the body. This is also confirmed by research on cognate ancient Near Eastern concepts. It is argued that this should affect our way of translating the word nephesh.

The Enfranchisement of Leaseholds, and the Taxation of Ground Rents, Chief Rents and Kindred Charges on Land in England and Wales

1893 ◽  
Vol 30 (5) ◽  
pp. 405-487
Author(s):  
Arthur Wyndham Tarn
Keyword(s):  
Roman Empire ◽  
Word Meaning ◽  
General System ◽  
The State ◽  
Sufficient Time ◽  
Similar Nature ◽  
England And Wales ◽  
At Will

The custom of letting land for agricultural or building purposes i s a very ancient one, the earliest records of such a custom being those which have been preserved in the Institutes of Justinian. From these records we discover that under the Roman Empire there were in use four distinct forms of leasehold tenure. The most important tenure was that known as Emphyteusis—a Greek word meaning planting—which was introduced in the 2nd century, and arose out of the practice of making perpetual leases of provincial lands belonging to the State and acquired by the rights of war. This tenure was afterwards adopted by private proprietors, who, through inability to devote sufficient time or trouble to the cultivation of their property, preferred to let it to a suitable tenant called the Emphyteuta, who agreed to pay an annual rent for the use of the land. Of a similar nature to Emphyteusis was the tenure called Superficies, by which a landed proprietor conceded to another person an area of ground for the erection of buildings without parting with the ownership of the soil. A third class was that known as Precarium, which, being equivalent to a tenancy at will, could be determined by the grantor at his pleasure. Lastly, there was a general system of short leaseholds, the usual term being five years, at the end of which the lease might either be renewed or be considered as one from year to year. In all leases the tenant was bound to pay the burdens attached to the holding of the land and to deliver the receipts to the owner (1).

The Use of the Expressions ‘Prophetic Spirit’ and ‘Holy Spirit’ in the Targum and the Dating of the Targums

2013 ◽  
Vol 11 (2) ◽  
pp. 167-186
Author(s):  
Pere Casanellas
Keyword(s):  
Holy Spirit ◽  
Word Meaning ◽  
Hebrew Text ◽  
Similar Relationship ◽  
Hebrew Word

‭Among different expressions used by the targums to translate the Hebrew word meaning ‘spirit’, the terms ‘prophetic spirit’ and ‘Holy Spirit’ stand out. I will try to demonstrate (contra P. Schäfer, ‘Die Termini “Heiliger Geist” und “Geist der Prophetie” in den Targumim und das Verhältnis der Targumim zueinander’, VT 20 (1970), pp. 304–314) that both terms often have a basis in the Hebrew text (namely, the word ‮‮רוח‬‬), that both can have a similar relationship to prophecy and that the expression ‘Holy Spirit’ is as old as ‘prophetic spirit’ or even older. I will also outline the semantic contexts that underlie the use of one or other expression, which has nothing to do with the antiquity of either term.‬

The Bible and the Reader's Response

2003 ◽  
Vol 7 (1) ◽  
pp. 37-51 ◽  
Author(s):  
Mark A. Pike
Keyword(s):  
Reader Response ◽  
Holy Spirit ◽  
Spiritual Development ◽  
Literary Work ◽  
Response Theory ◽  
Biblical Hermeneutics ◽  
Reader Response Theory ◽  
The Bible ◽  
The Holy Spirit ◽  
The Individual

Reader response theory, the broad range of literary perspectives which place emphasis upon the role of readers and their responses to texts, has contributed important insights to biblical hermeneutics and to pedagogy in literature education. Yet reader response theory does not appear, as yet, to have had as significant an influence as it might upon the way we teach individuals to read and respond to that most important of texts, the Bible. It is proposed in this article that Rosenblatt's transactional theory of the literary work offers valuable insights that can be applied to both the reading of the Bible and also how it can be taught in a range of contexts, in Christian and state schools, as well as in churches. Consequently, pedagogy informed by Rosenblatt's reader response theory may offer us a biblical use of the Bible as it can foster the spiritual development of readers by enabling them to engage with Scripture at a deeply personal level. It is suggested that Bible teaching must be responsive to the individual and to society but must, most of all, be responsive to the Holy Spirit.

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