scholarly journals Sidang Ilahi Elohim Dalam Mazmur 82:1

2020 ◽  
Vol 1 (1) ◽  
Author(s):  
Marthin Steven Lumingkewas ◽  
Firman Panjaitan
Keyword(s):  
Old Testament ◽  
Hebrew Bible ◽  
Hebrew Text ◽  
The Other ◽  
Main Method ◽  
Religious System ◽  
Dialectical Theology ◽  
Ancient Israel ◽  
Divine Council ◽  
Religious Systems

In the Old Testament Yahweh is frequently called El. The question is raised whether Yahweh was a form of the god El from the beginning or whether they were separate deities who only became equated later. They whom uphold theory Yahweh and El were conceived as separate deities holds that Yahweh was a southern storm god from Seir and so on, which was brought by the Israelites and conflated with the Jerusalem patriarchal deity.On the other side there are scholars who hold and conceived Yahweh and El as one single deity. These scholars defend this position most commonly on the grounds that no distinction between the two can be clearly found in the Hebrew Bible. The methodology used in this paper is literary – historical and social interpretations, with the main method being the "diachronic and dialectical theology of Hegel". The simple Hegelian method is: A (thesis) versus B (anti-thesis) equals C (synthesis). The author analyzes (thesis) by collecting instruments related to ancient Semitic religions; it includes data on El and Yahweh assembly obtained from Hebrew text sources and extra-biblical manuscripts which are then processed in depth. The antithesis is to analyze El's assembly development in Israel – especially in Psalm 82. While the synthesis appears in the nuances of the El’s assembly believe in ancient Israel. The focus of this paper's research is to prove 2 things: first, is Psalm 82: 1, is an Israeli Psalm that uses the patterns and forms of the Canaanite Psalms; especially regarding religious systems that use the terminology of the divine council. Second, to prove that El and Yahweh in the context of this Psalm are two different gods, of which this view contradicts several ANET experts such as Michael S, Heisser who sets El and Yahweh in this text as identical gods. The results of this study attempt to prove that Israel and the Canaan contextually share the same religious system, and are seen to be separated in the Deuteronomist era with their Yahwistic reforms.

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.

Die „Erfindung“ der Barmherzigkeit im Alten Israel. Biblische und nachbiblische Perspektiven

2019 ◽  
Vol 63 (2) ◽  
pp. 289-306
Author(s):  
Shimon Gesundheit
Keyword(s):  
Comparative Study ◽  
Present Article ◽  
Hebrew Bible ◽  
The Other ◽  
The Poor ◽  
Other Hand ◽  
Ancient Israel ◽  
Long Time ◽  
The One

Abstract For quite a long time it has been part of the opinio communis within Hebrew Bible scholarship that compassion and empathy with persona miserae is in its very meaning invented by Ancient Israel. This view has been challenged by a comparative study of Frank C. Fensham. The present article shows on the one hand that care for the poor, widows and orphans is in fact not innovative. On the other hand, a closer analysis is able to show that the biblical and Jewish care for the strangers, slaves and animals is indeed unique.

Reading Hebrew Bible Narratives

2018 ◽  
Author(s):  
J. Andrew Dearman
Keyword(s):  
Old Testament ◽  
Hebrew Bible ◽  
Historical Analysis ◽  
Cultural Analysis ◽  
Western Society ◽  
Multiple Methods ◽  
Marriage And Family ◽  
Samuel 1 ◽  
Ancient Israel ◽  
Historical Dramas

The narrative traditions in the Old Testament/Hebrew Bible are classical and canonical accounts in Western society and can be interpreted as historical dramas, using multiple methods of literary and historical analysis. Chapters in the book include introductory discussions of literary approaches to historical narratives such as plot, theme, characterization, and semantics, as well as historical and cultural analysis of their ancient contexts. Each chapter emphasizes interaction with specific biblical texts, interpreting them in the context of ancient Israel’s national storyline, and encourages readers to approach them dialogically. Narratives for examination are drawn from the books of Genesis, Deuteronomy, Judges, Ruth, 2 Samuel, 1 Kings, Ezra, and Nehemiah. Texts from the books of Genesis and Ruth receive repeated attention, as does the topic of marriage and family in ancient Israel. This attention allows readers to see the same topic in various literary/historical settings and to engage similar texts with multiple methods.

How Not to Use 3 Reigns: A Plea to Scholars of the Books of Kings

2011 ◽  
Vol 61 (2) ◽  
pp. 280-297 ◽  
Author(s):  
T. M. Law
Keyword(s):  
Hebrew Bible ◽  
Hebrew Text ◽  
The Other ◽  
Greek Translation ◽  
1 Kings

AbstractThe authors of two recent monographs have attempted to discredit the view that the Greek translation of 1 Kings was based on a Hebrew text that differed from the MT. One argues that the translator was responsible, while the other suggests the divergences are the result of inner-Greek revisional activity. While these arguments are not entirely original, they are the latest attempts to challenge the more commonly held view that the Greek translator did in fact translate faithfully from a Hebrew text at odds with the MT. This article assesses these arguments, and concludes with a plea to scholars writing Hebrew Bible commentaries on the books of Kings.

Why did Jerome Translate Tobit and Judith?

2015 ◽  
Vol 108 (3) ◽  
pp. 356-375 ◽  
Author(s):  
Edmon L. Gallagher
Keyword(s):  
Old Testament ◽  
Hebrew Bible ◽  
Hebrew Text ◽  
Wisdom Of Solomon ◽  
Base Text ◽  
The Church

Jerome translated the Hebrew Bible into Latin over a decade and a half beginning in about 390c.e.With each translation he included a preface dedicating (in most cases) the translation to a friend or patron and defending his reliance on what he called thehebraica veritas (Hebrew truth)against his many detractors. This last feature of the prefaces proved necessary because by choosing the Hebrew text of the Old Testament as his base text, Jerome directly challenged the traditional position of the Septuagint within the church. The unpopularity of this move in some circles compelled Jerome repeatedly to justify his adherence to the Hebrew text. Similarly, in hisPreface to Samuel and Kings(the “Helmeted Preface” orPrologus galeatus) he famously advocated the Hebrew canon as the Christian Old Testament and relegated all other books to the apocrypha. As part of this latter category, Jerome named six books outside the Jewish canon that were finding acceptance as fully canonical in some quarters and would much later receive the label “deuterocanonical,” these books being Tobit, Judith, Wisdom of Solomon, Sirach, and 1 and 2 Maccabees. In multiple ways Jerome sought to restore the Christian Old Testament to what he considered the original Hebrew text and canon.

Narratives in the Hebrew Bible

2018 ◽  
Author(s):  
J. Andrew Dearman
Keyword(s):  
Old Testament ◽  
Hebrew Bible ◽  
Narrative Analysis ◽  
Point Of View ◽  
Narrative Style ◽  
Cause And Effect ◽  
Ancient Israel

This chapter introduces readers to the narrative traditions in the Old Testament, their contexts, and basic perspectives in reading them. They exist as separate books and as parts of others books in the OT and they function as explanations for ancient Israel’s identity. Several characteristics of narrative analysis are identified as aids in reading these texts, including plot, character, point of view, and style. And some broad characteristics of Hebrew narrative style are identified, including the preference for speech and the omniscience of the author in presenting cause and effect. The broader historical setting of ancient Israel is sketched as necessary background for interpreting Old Testament narratives.

Jerome’s Understanding of Old Testament Quotations in the New Testament

2013 ◽  
Vol 67 (3) ◽  
pp. 289-315
Author(s):  
Teppei Kato
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Hebrew Text ◽  
The Other ◽  
First Case ◽  
The New Testament

Abstract Jerome compares Old Testament quotations in the New Testament with the Hebrew text and LXX in seven texts, for example in Ep. 57, written c.395. He adopts different opinions when the LXX disagrees with the Hebrew text and when the quotations disagree with the Hebrew text. In the first case, he demands a strict rendering of words, whereas in the second, he considers the quotations and the Hebrew text to have the same meaning even if their wordings differ. In other words, Jerome attributes more authority to the Evangelists and Paul than to the LXX translators. In this paper, I will explain two reasons—one negative and the other positive—for this dichotomy in Jerome’s approach.

scholarly journals The Old Testament or Hebrew Bible in Africa: Challenges and prospects for interpretation and translation

2014 ◽  
Vol 35 (3) ◽  
Author(s):  
Aloo O. Mojola
Keyword(s):  
Old Testament ◽  
Hebrew Bible ◽  
Belief Systems ◽  
Hebrew Text ◽  
Specific Reference ◽  
Christian Doctrine ◽  
Short Supply ◽  
Hebrew Scriptures ◽  
Non Local ◽  
Local Languages

The Old Testament or Hebrew Bible is much loved in Africa. It is however encountered almost exclusively in translation, either through translation into local indigenous languages or translation into foreign, non-local languages. The source language Hebrew text is inaccessible to the vast majority of readers, including Christian pastors or theological students who would naturally be expected to have access by virtue of their profession. Knowledge of the Old Testament or Hebrew Bible is thus mediated through existing translations and interpretations, and through the popular or scholarly writings of Old Testament or Hebrew Bible experts. In many parts of Africa the latter are in very short supply. This article is an attempt to engage and critically reflect further on some of the issues arising out of this situation with specific reference to the work of Knut Holter, as well as others. This situation and the challenges posed for a full and unencumbered encounter with the Hebrew scriptures and prospects for the future is explored.Intradisciplinary and/or�interdisciplinary�implications: It is expected that the translation of the Hebrew scriptures involves interaction with local cultures and belief systems opening space for new interpretations from the perspectives of local world views and practices. The challenges for local Christian theologies and Christian doctrine in general arising from this are unavoidable.

Introduction

2020 ◽  
pp. 1-11
Author(s):  
Michael E. Pregill
Keyword(s):  
Old Testament ◽  
Hebrew Bible ◽  
Late Antiquity ◽  
Transitional Period ◽  
Literary Analysis ◽  
Golden Calf ◽  
The Bible ◽  
Ancient Israel ◽  
The Relationship

This book is a study of the famous—or infamous—narrative of the Israelites’ worship of the Golden Calf, explored through historical and literary analysis of the various interpretations and expansions of the episode across more than a thousand years. The story of the Calf is familiar even to laypeople with very little scriptural literacy; many people know it from the version recounted in the Hebrew Bible (sometimes still termed the “Old Testament”), and perhaps from later Jewish and Christian versions as well. However, while those versions will be discussed at length here, this book focuses in particular on the version found in the Qur’an—which, I will argue, represents an integral part of the biblical tradition, broadly conceived. I will trace the development of understandings of the episode from ancient Israel through the consolidation of classical Judaism and Christianity up to the emergence of Islam, using it as a case study through which to re-evaluate the relationship between Bible and Qur’an. Interrogating both historical and contemporary scholarship on the Qur’an and its connections to the Bible and ancient Jewish and Christian traditions of interpretation provides us with a framework in which to investigate the relationships between Judaism, Christianity, and Islam, particularly during the long transitional period now commonly termed Late Antiquity....

Book of Judith

2017 ◽  
Author(s):  
Lawrence Wills
Keyword(s):  
Old Testament ◽  
Hebrew Bible ◽  
Ancient World ◽  
The Other ◽  
Cornell University ◽  
History Texts ◽  
Jewish Scriptures ◽  
Ethiopian Orthodox ◽  
Joseph And Aseneth ◽  
Book Of Judith

Judith is one of the books of the Apocrypha, the Jewish texts that were included in the Catholic and Orthodox Old Testaments (including Armenian, Syrian, and Ethiopian Orthodox Bibles), but not in the Protestant Old Testament or Jewish scriptures. Judith was placed with the history texts of the Old Testament, and, more specifically, it was located with Tobit and Esther, texts that were probably also seen as entertaining or didactic history. (The question of why Judith was not canonized as part of the Hebrew Bible is raised in Why Wasn’t the Book of Judith Included in the Hebrew Bible? [Atlanta: Scholars, 1992] and Esther not Judith: Why One Made it and the Other Didn’t (Crawford 2002), [Bible Review 18 [2002]: 22–31, 45] both cited under Texts of Judith and Reviews of Scholarship.) That Judith seemed to be inaccurate “history” was noticed in the ancient church, but the genre is now much discussed. It is sometimes taken as didactic or parabolic history, but it (along with Tobit, Esther, Susanna, and Joseph and Aseneth) is compared also with the developing genre of short and long novels (see Das Buch Judit (Haag 1995) [Dusseldorf, Germany: Patmos, 1995] cited under Commentaries and The Jewish Novel in the Ancient World (Wills 1995) [Ithaca, NY: Cornell University Press] cited under Comparative).

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