Pengajaran Makna Kata Telanjang Berdasarkan Kejadian 3:1-7

Genesis 3:1-7 is the most important of the four chapters in the chapter. The problem that occurred was when the woman in the garden came face to face with a snake who said to her, “you will never die” (Gen 3:4). These words resulted in a dialogue that made the woman not only see and think that the fruit gave understanding, but she also took, ate and gave it to her husband and her husband ate it (Gen 3:6). This action has caused their eyes to be opened so that they know that they are naked (Gen. 3:7a), and they make their loincloths, because naked is a picture of their sinful condition. Meanwhile the LORD God had announced His Law “…in the day that you eat of it, you shall surely die” Genesis 2:17.

Must Animals Die? Genesis 3:21, Enūma Eliš IV, and the Power of Divine Creation

Yhwh-God’s provision of clothing for the first humans in Gen 3:21 is often understood as a gracious act that nevertheless involves animal slaughter so as to produce the “garments of skin.” The present essay uncouples these two elements—the beneficence of the divine provision of clothing and the possible death of animals that may be implied—reexamining the latter in light of a neglected parallel found in Enūma Eliš, which demonstrates (perhaps with a cognate to the Hebrew verb used in Genesis) that the gods can summon things into existence, especially by speech. The power of divine creation, especially through utterance, is well attested in other ancient Near Eastern texts and so Yhwh-God’s making (עשׂה) clothes need not indicate the destruction of animals. In the end, therefore, if Gen 3:21 is used in wider theological-ethical discussions, its significance lies with a theology of creation not one of sacrifice or atonement.

Patterns of formation and functioning of geosystems of Stebnyk tailings dam

The specifics of the landscape structure within the first section of the Stebnyk tailings dam are considered. Two landscape terrains (of natural and anthropogenic genesis), 3 separate landscape belts, 8 types of landscape tracts, and 30 types of landscape sub-tracts have been identified. Geosystems are dominated by flat sloping surfaces of the tailings dam, the external embanked of which forms closed drainless areas requiring systematic regulation of the level of the final reservoir. Features of filling the tailings surfaces played an important relief-forming role. At the same time, there were raised areas (0.5‒2.5 m) confined to the southern and south-western parts of it. Actually, conditions for the formation of tree-bush and meadow-marsh vegetation of different stages of succession were created in these areas. Spatial-temporal regularities of the occurrence and development of plant communities within the first section of the Stebnyk tailings dam were determined based on the decryption of space images for 2006‒2018. Primary meadow-marsh, bush-meadow, and tree-bush communities on surfaces with different levels of salinization were distinguished. In fact, these communities form the primary succession series in the formation of vegetation cover of post-mining geosystems. To decipher the boundaries of plant communities, 16 space images were obtained from the publicly available Google Earth Pro program. The tendencies of changes in the number and area of the plots occupied by different plant groups have been determined. Currently, the area of tree-bush communities is 5.59 hectares (7.87 % of the total area). Bush-meadow and meadow-marsh communities recorded an intensive increase in areas by 2014, followed by a rapid decrease caused by salinization of areas due to significant elevations of the reservoir’s level. In 2014, maximum areas of plant communities (37.55 ha) were identified, covering more than half of the study area (52.84 %), and in 2018 they occupied 21.71 ha (30.55 %). The gradual differentiation of phytocoenoses by moisture gradients and soil salinization continues. To maintain the rate of overgrowth of the first section of the Stebnyk tailings dam, it is necessary to reduce the level of brines regularly.

The Woman’s Curse: A Redemptive Reading of Genesis 3:16

In light of the recent developments featuring women around the world reclaiming their autonomy and self-respect in the face of male domination, it is becoming increasingly urgent to rethink the ancient “curse” on woman and the way that it has not only allowed but condoned male oppression and domination over women throughout the centuries. Rather than read the text through the traditional Aristotelian lens used by Church fathers to describe woman as the seductress and man as the legitimate authority over woman’s corrupt nature, this paper proposes a radical re-reading of the “curse” of Genesis 3:16 as a redemptive rather than a punitive moment wherein the woman is given back her power as the ezer kenegdo of man, and man is given back his kingdom lost and his reign over the whole of Creation, or mashal, through the woman’s love, or teshuqah. This will entail that the two key concepts mashal and teshuqah be profoundly re-interpreted from a Hebrew inter-textual perspective rather than through a Greek philosophical lens.

L’albero della conoscenza: la dialettica del mito eterno dell’uomo secondo Hegel

This paper aims to investigate the dialectical nature of the myth of original sin as described by Hegel. For introductory purposes, I will briefly highlight the process by which Hegelian philosophy operates the translation from religious representation to concept, demonstrating how this reading is at the basis of the interpretation of the myth. Then I will analyze the functioning of the dialectical movements of the biblical episode of Genesis 3 within the Phenomenology of Spirit and the Lectures on the Philosophy of Religion, in order to discuss the issues of good and evil, innocence and guilt, will and arbitrariness. In this reconstruction the dialectic will emerge in its importance as a structure that permeates human consciousness as well as reality in general. In the specific case of the tree of knowledge, we will witness the concretization of this eternal conciliation of contradictions in two specific areas, which will be treated in the last section: the question of evil on the one hand, which will be demonstrated as a necessary negative element that triggers the dialectical movement itself, and the question of freedom on the other, which will appear as the result of the emancipation of the subject from the natural state in which he finds himself in the so-called "garden of animals".

Dinner in paradise: The fruit of the tree of life in the New Jerusalem

This article focuses on the final chapter of the Bible to tease out interpretative interests connected to the fruit of the tree of life that appears in Rev 22:1–3. It explores three specific themes to reinterpret them for our own culture: an abundance of food, the curse of work connected to Genesis 3, and a Christological interpretation of the entire paradise scene found in Revelation 22. Revelation 21–22 is a text about the renewed heaven and earth that speaks to deeper human needs plaguing all generations and contexts, not just the ancient context. The article, therefore, begins by examining various echoes that an ancient interpreter would have heard, setting the text within its ancient context. However, it does not leave the text there. After placing the tree of life in its ancient context, the article then reinterprets the fruit of the tree in a modern context.

Painted Eroticism: Sex and Death in Cain and Abel’s Story

Using George Bataille’s concepts of continuity/discontinuity, eroticism, and death, I read the stories of Genesis 3–4 to demonstrate how these notions provide a hermeneutical framework to understand the myths of creation. I present a unique perspective around the idea of continuity/discontinuity, the role of work, and the possibility of killing latent in all humanity. I demonstrate how eroticism is part of the semantical potential of the stories and how the artistic renderings of Cain and Abel’s tale by Albrecht Dürer, Jan Harmensz, Daniele Crespi, and Alexandre Falguière actualize it. I analyze how in the paintings the experience of pleasure in eroticism is tightly bound together with states of fear and pain. I demonstrate how the visual representations can contribute to decentering closed models of subjectivity and spirituality that emerge within the history of interpretation. Finally, I offer an alternative reading of Cain’s mark using Bataille’s notions.

Prefiguration, Apocalypse, Tragedy: Three Trajectories of Patristic Interpretation of the Adamic Fall

This essay examines three major (and to some degree overlapping) trajectories of patristic interpretation of the Adamic Fall in Genesis 3, all of which have considerable representation in early Christian writers. Following on the Pauline treatment of Adam especially in Romans 5, a first interpretive trajectory sketches the Fall principally as a prefigurative event, a lapse that, modeled in the protoplasts Adam and Eve, human beings have continued to imitate and prolong transgenerationally. A second whole interpretive approach interprets it as an “apocalyptic” event within the larger divine economy, taking account of questions of theodicy and divine wisdom, of how allegedly perfect creatures could fall in the first place, and of the ontological and moral repercussions of the Fall for the human race. Still a third trajectory enhances the “dramatic” dimension of the Fall and plays up the features of tragedy which characterize the protoplasts’ fateful miscalculation and the divine intervention to save the day. This essay seeks to demonstrate the interpretive latitude within all three trajectories, which, though not necessarily exhaustive, are certainly representative in late ancient and early medieval Christianity.