scholarly journals Gomer sebagai Gambaran Orang Israel dalam Kitab Hosea 1:2-9

2021 ◽  
Vol 4 (1) ◽  
pp. 46-57
Author(s):  
Luhut P Lumban Gaol

The wickedness of the Israelites has always been an inseparable spotlight from the Old Testament, and this can be described as a cycle of circles that keep turning. But the struggle in describing the wickedness of the Israelites is with the marriage in Hosea, where this marriage is unusual and violates the customary norms of the Israelites. Traditionally and religiously this is clearly not allowed, because Hosea was a figure who had an important role in the spiritual life of the Israelites at that time. This book stands in stark contrast to the rest of the OT books, where Hosea's marriage is a matter of debate for interpreters. There are several interpreters who explain that this is only an allegory and also exists as a fact. It is hard to accept to see this as real action, but it is also difficult to get rid of this fact if you look at and explain the book. In fact, this debate is still ongoing today, with various views and assumptions against which to measure the justification of this view. But what needs to be understood is how we look at it from a different perspective, namely the context of the situation at that time in relation to the way God described the depravity of the Israelites, and also the basis of God's anger against His people. It may be contrary to our understanding of God's personality, but also we should not speculate about the verses in the book. In this discussion, we will try to explain through a textual approach (exposition) to see the picture of Hosea and Gomer 's marriage.AbstrakKejahahatan bangsa Israel selalu menjadi sorotan yang tidak pernah terlepas dari kitab Perjanjian Lama, dan ini dapat digambarkan sebagai siklus lingkaran yang terus berputar. Tetapi yang menjadi pergumulan dalam menggambarkan tentang kejahatan bangsa Israel adalah dengan pernikahan yang ada dalam kitab Hosea, dimana pernikahan ini yang tidak lazim dan melanggar norma kebiasaan bangsa Israel. Secara tradisi dan agama jelas hal ini tidak diperbolehkan, sebab Hosea adalah sebagai tokoh yang memiliki peran penting dalam kehidupan kerohanian bangsa Israel pada masa itu. Kitab ini sebagai sikap yang sangat bertolak belakang dengan seluruh kitab PL, dimana perkawinan Hosea ini menjadi perdebatan para penafsir. Ada beberapa penafsir yang menjelaskan bahwa hal ini hanya bersifat alegori dan ada juga sebagai fakta. Memang sulit diterima untuk melihat hal ini sebagai tindakan yang nyata, tetapi juga sulit untuk menghilangkan kenyataan ini jika melihat dan penjelasan kitab tersebut. Pada kenyataannya perdebatan ini masih terus berjalan sampai sekarang, dengan berbagai pandangan dan asumsi yang menjadi tolak ukur pembenaran pandangan tersebut. Tetapi yang perlu dipahami adalah bagaimana kita melihat dari sudat pandang yang berbeda, yaitu konteks situasi pada masa itu berkaitan dengan cara Allah menggambarkan kebobrokan bangsa Israel, dan juga dasar kemarahan Allah pada umat-Nya. Mungkin saja ini bertolak belakang dengan pemahaman kita berhubungan dengan kepribadian Allah, tetapi juga kita tidak boleh berspekulasi mengenai ayat dalam kitab tersebut. Dalam pembahasan ini akan mencoba menjelaskan melalui pendekatan teks (eksposisi) untuk melihat gambaran pernikahan Hosea dan Gomer. 

2021 ◽  
Vol 10 (2) ◽  
pp. 102-113
Author(s):  
Monica Ruset-Oancă

In this paper, I intend to present the way in which the Biblical stories and medieval legends are re-written in the episode of the Miraculous Ship in La Queste del Saint Graal, and to identify several characteristics of this vessel, considered ideal for the questers’ preparation for the ecstatic life in the presence of the Grail. The multi-layered symbolism of this miraculous self-moving ship is constantly enriched with new connotations, and from being a sacred place that offers the successful knights the opportunity to meditate on their spiritual life before reaching Sarras and the Holy Grail, it may also be regarded as a connector between the Old-Testament legends, Christian traditions and Arthurian lore. In addition, the focus of the story shifts from Arthurian adventures to the creation of a story of origin and Galahad is presented not only as the quintessential Arthurian knight, but also the rightful heir of mythical ancestors. More importantly, analysing the way in which some medieval texts are recycled in this fragment, the reader is astonished to find a very progressive re-writing of the well-known literary tradition, as it reveals a very appreciative portrayal of women’s agency and a tolerant attitude towards Jews (represented by Solomon). Both these aspects differ not only from the biblical perspective or dogmatic theories, but also from other 13th-century legends. Moreover, this inclusive approach to non-Christians is unique in the economy of La Queste.


AJS Review ◽  
1997 ◽  
Vol 22 (2) ◽  
pp. 199-221 ◽  
Author(s):  
Miriam Bodian

In their rhetoric, the ex-conversos who settled in “lands of freedom” outside the Iberian Peninsula tended to emphasize the anguish and lack of freedom they had endured while in the orbit of the Inquisition–in stark contrast to the free and thriving Jewish collective life they had now built outside it. If the Peninsula had been a swamp of “Egyptian idolatry,” the Jewish ex-converso communities in Amsterdam, Venice, Livorno, and London (to name only the most vibrant) were, by implication, encampments on the way to the Holy Land. Yet one aspect of their new condition subtly undermined the ex-conversos' confidence as Jews vis-a-vis the gentile world. Ever sensitive to their image, they were exquisitely aware of their now unambiguous identification in Christian eyes, not with conviction rewarded, not with faith triumphant, but with a defeated and exiled people.


2014 ◽  
Vol 26 (31) ◽  
pp. 133-143
Author(s):  
Svetozar Poštić

Exactly 200 years ago, from 1811 to 1819, Samuel Taylor Coleridge, one of the most famous English Romantic poets, held a series of influential lectures about William Shakespeareand his plays. His presentation of “Hamlet”, a play hitherto not only negatively appraised, but even viewed quite negatively by the leading critics, most notably Samuel Johnson, was especially significant. His insightful analysis helped to change the general opinion about the play, and pointed to the qualities of “Hamlet” that made it into perhaps the best known and most frequently played drama in the next 200 years. In this paper, I examine the way Coleridge was able to recognise the neglected features of Shakespeare’s profound tragedy up to that point. First of all, he identified with the main protagonist of the play, the Prince of Denmark, and described the unbridgeable gap between ambitions and power of imagination on the one hand, and inability to act on the other. Like Hamlet, Coleridge had "great, enormous, intellectual activity, and a consequent proportionate aversion to real action" (Coleridge 2014: 345). Aware of this shortcoming, but unable to correct it, the extremely talented and educated Coleridge presented it in fascinating detail. Secondly, he used his knowledge of the most influential contemporary philosophers, especially Kant, Locke and Hobbes, and the increasingly popular psychological approach to character analysis in order to paint an internal portrait of leading characters of the play. Due to the increasingly popular trend in recent literary theory and analysis focusing on the political and material context of an art work, the universal qualities of Coleridge's intepretation of “Hamlet” that contributed to the lasting influence of his critique have been largely neglected. This article intends, therefore, to re-establish the significance of Coleridge's “Hamlet” lectures


2002 ◽  
Vol 58 (3) ◽  
Author(s):  
J. Beyers
Keyword(s):  

An Old Testament perspective on syncretism: The belief in the “God of the forefathers” as case studyAlthough the term syncretism does not appear in the Old Testament, syncretism is widely seen as the process resulting from the contact of religions. All forms of cultural and religious contact can however not be identified as syncretism. Some forms of contact between religions are nothing more than the normal way in which religions were formed over the centuries. The way in which the belief in the “God of the forefathers” developed in the Old Testament serves as a case study to indicate how contact between religions can lead to the formation of a legitimate religion.


2008 ◽  
Vol 64 (4) ◽  
Author(s):  
Wim J.C. Weren

The use of violence in punishing adultery in Biblical texts (Deuteronomy 22:13-29 and John 7:53-8:11) In this article, the focus is on the extent to which in biblical texts violence is deemed acceptable in punishing adultery. Jesus’ attitude to this severe punishment is discussed. Jesus concurs with the sanction imposed by Moses but the effect of his requirement that each individual in the group of executioners be without sin, is in fact that the punishment cannot be carried out. The way in which Jesus intervenes is in line of discussions in the Old Testament and in early Judaism that are aimed at imposing restraints of the use of violence in punishing sexual offences. The article concludes with an evaluation of the topical relevance or irrelevance of the two biblical pasages discussed here.


2019 ◽  
Vol 56 (1) ◽  
pp. 111-126
Author(s):  
IAN JAMES KIDD

AbstractThis article argues for a cross-culturally pluralistic conception of spiritual exemplarity. Three main modes of exemplarity are identified, distinguished by their underlying aspirations, which I label ‘allegiance’, ‘enlightened insight’, and ‘emulation’. After challenging some attempts to privilege the modes of exemplarity characteristic of theistic religions, I argue that perhaps the fullest example of the aspiration to emulation is the form of Daoism presented in The Book of Zhuāngzǐ. I conclude that what one finds across different cultures and traditions is a plurality of modes of spiritual exemplarity that should be acknowledge and explored, rather than given more reductive analyses that narrow our sense of the variety of ways of living a spiritual life.


2002 ◽  
Vol 36 (3) ◽  
Author(s):  
F. Klopper

God is experienced in heightened awareness that can only be represented in images and symbols. According to the Old Testament there was one male God, Yahweh, imaged as a father, king, judge, shepherd and more. Since God-images are cultural creations related to the time and place in which they were conceived, the male character of God is a natural reflection of the patriarchal culture of the ancient Near East. Twenty-first century women have difficulty relating to the male God-image and patriarchal church language, both of which justify the subordinate position of women in church and society. Investigation into Old Testament religion reveals that the way Israelite women dealt with the single male God opens the way for contemporary women to do likewise and create images of God with which they can identify.


1986 ◽  
Vol 42 (2) ◽  
Author(s):  
P. M. Venter

The function of the miracle stories in the Jonah narrative The narrator uses the miracle stories in Jonah for characterization. His use of these stories is unique in the literature of the Old Testament, as he uses them to put God and Jonah diametrically opposed to each other. This can be seen from the way in which he combines different genres and uses several narrative techniques to construct the plot of the story.


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