Joseph’s Food Politics as Life-Keeper of Many People: A Close Rereading of Genesis 47:13–26

The Septuagint reading predominantly influences the interpretation of Genesis 47:13-26 (primarily v. 21). Despite a positive portrayal of Joseph, he is also seen as Pharaoh’s accomplice to enslave the Egyptian people. This connection with slavery activities contradicts the traditional image of Joseph as the life-keeper of many people. Solution for the negative portrait of Joseph usually refers to the Masoretic Text, although it is not a reference to many modern Bible translations and commentaries. The Septuagint as a reference, in this case, is indeed difficult to reject. However, that does not mean that Joseph promotes the slavery of the Egyptian people throughout the land, but rather an ancient form of state capitalism. This article draws on textual criticism, word studies, form criticism, and agricultural knowledge background in the ancient Middle East. The contribution of this research is to show that, instead of enslaving, Joseph formulated an Egyptian food politics in the larger context of Joseph’s narrative reality as the life-keeper of many people.

Bultmann's Thoughs:Demitologizationand Its Impact on the Contemporary Christianity Today

Liberal theology was a characteristic that stood out in Bultmann's day. Several questions arise: Who is Rudolf Karl Bultmann? How did Bultmann and his thinking demotologi? What are Bultmann's works? How Demithologization and Its Impact on 21st Century Era Christianity? The solution is: (1) Bultman is a New Testament figure based on his form criticism. (2) The demotology says that the entire New Testament is a myth. Especially the stories about the Lord Jesus. He argued that the experiences of the Lord Jesus' ministry, his miracles, death, and resurrection, were stories fabricated by the early church. Biblical evangelicals believe in the invalidity of the Bible and all supernatural events that are recorded in the Bible, both the Old Testament, as well as the events of the preaching of the Word carried out by the Lord Jesus Christ and the Rulers, accompanied by a statement of power, is a truth that also makes sense. Christian faith, cannot accept unreasonable things.Bultmann'sdemitologization should not be taken as a theology, but as a discourse of seeking the truth with no clear origin, a thought for those who do not know God, namely vain thoughts, dark understanding.

Concepts and Methods in the Study of the Qur’ān

This paper addresses methodological issues in Qur’anic studies. At first, it intends to explain, through historiographical analysis, why methods proved fruitful in biblical and New Testament studies, such as form criticism and redaction criticism, have been disregarded in Qur’anic studies; secondly, it vindicates the application of such methods to the Qur’anic corpus; thirdly, it tries to exemplify the relevance of redaction criticism through examples. Two main issues are then discussed: the best way to account for the “synoptic problem” (the presence, in the Qur’ān, of variant parallel narratives), through an examination of some aspects of the Adam-Iblīs narratives (more precisely the composition of Q 2:30–38 and the nature of the relations between Q 38:71–85 and Q 15:26–43); and the beginning of Q 55. Two main conclusions are reached: first, the later versions of a parallel story are, in the examples discussed here, rewritings of earlier stories (namely, re-compositions based on a written version); second, sura 55 features the intervention of different authors, with two different profiles.

Menafsir Ulang Makna בּ֣וֹרְאֶ֔יךָ dalam Pengkotbah 12:1

Biblical Hebrew actually composed with the consonant letter only. To get the original sound of Hebrew Bible, the Bible Editor use Nikud. This is cause one word with the same consonant in Hebrew can have many letters, sounds, and different meaning. This causes new problems in the translation and interpretation of the Bible, especially in finding the original meaning of the author of the Bible. Even so, the process of translating and interpreting the Bible can be approached in another way, namely by looking at the original context (sitz im leben) of the first reader or recipient of the original message (milieu). This phenomenon also occurs in Qohelet's writing which is the study of this paper. The word בּ֣וֹרְאֶ֔יךָ in the text of Ecclesiastes 12: 1 has the root בר which can have a variety of meanings when it is added to Nikud. While the time span from 3-2 BC century BC to the writing of Qohelet is quite far and errors in the gift of Nikud may lead to different interpretations. For this reason, a form criticism and cultural semiotics approach needs to be done to bridge this. This article is about Qohelet with the paradigm of human development that he aimed at young Jewish people at that time. Created with the approach of Cultural Semiotics and Form Criticism in the Old Testament with various book references as research aids. Bahasa Ibrani Alkitab umumnya terdiri dari huruf-huruf konsonan saja. Untuk memperoleh bunyi yang sesuai dengan aslinya, tulisan Bahasa Ibrani dibantu dengan Nikud. Hal ini menyebabkan satu kata dengan konsonan yang sama dalam Bahasa Ibrani dapat memiliki berbagai tulisan, bunyi dan menghasilkan berbagai arti yang berbeda. Hal ini menyebabkan persoalan baru dalam proses penterjemahan dan penafsiran Alkitab terutama untuk dapat menemukan makna asli dari si pengarang Alkitab. Pun demikian, proses penterjemahan dan penafsiran Alkitab ini dapat didekati dengan cara lain yaitu dengan melihat konteks asli (sitz im leben) dari pembaca pertama atau penerima pesan aslinya (milieu). Fenomena ini juga yang terjadi dalam tulisan Qohelet yang menjadi kajian dari tulisan ini. Kata בּ֣וֹרְאֶ֔יךָ dalam teks Pengkhotbah 12:1 memiliki kata dasar בר dapat menimbulkan beragam arti jika sudah ditambahi dengan Nikud. Sementara rentang waktu dari abad ke 3-2 SM masa penulisan Qohelet cukup jauh dan kesalahan dalam pemberian Nikud bisa saja menimbulkan penafsiran yang berbeda. Untuk itu, pendekatan Kritik Bentuk dan Semiotik budaya perlu dilakukan untuk menjembatani hal ini. Artikel ini adalah tentang Qohelet dengan paradigma pembangunan manusia yang ia tujukan kepada anak-anak muda Yahudi masa itu. Dibuat dengan pendekatan Semiotik Budaya dan Kritik Bentuk dalam Perjanjian Lama dengan berbagai referensi buku sebagai alat bantu penelitian.

Membangun Solidaritas Kemanusiaan: Kritik Nabi Amos Terhadap Praktik Pelanggaran Hak Asasi Manusia

This research aims to explore the implementation of human rights in the 8th century BC. The prophet Amos's criticism was aimed at the failure of nations to build human solidarity which was shown in various human rights violations. The approach method used is a form criticism approach, a synchronic and diachronic approach that seeks to examine the historical context of the book of Amos. The results obtained from the research show that violations of human rights during the Amos era include: deprivation of one's right to life and property, trafficking and human slavery, loss of fraternal solidarity, anger, and revenge, intimidation, terror and fear, the humiliation of human beings, refusal. rule of law. Israel's crimes against humanity are driven by a materialistic spirit so that it carries out the sale of the righteous, the poor, the weak, the exploitation of women, fines, and debts. Building humanitarianism through law enforcement so that truth and justice are created in society.

Form and Tradition Criticism

This chapter traces the influence of the history of religions school on the interpretation of the Pentateuch in two important areas of research: (1) the identification of individual oral stories in form criticism; and (2) the attempt to trace the formation of oral stories into larger collections in tradition history. It also discusses the main methodological issues raised by the various approaches surveyed in this chapter.

Galiläa oder Jerusalem? : Ein Ordnungsversuch in den Erscheinungsorten des Auferstandenen im Markusevangelium, im Lukasevangelium und in der Apostelgeschichte

Zusammenfassung Markus 14,27-28; 16,7 und Lukas 24,49 bzw. Apostelgeschichte 1,4 sprechen jeweils unterschiedliche Erwartungen für die Erscheinungsorte des Auferstandenen aus und insbesondere für das Verbleiben der Jünger. Markus spricht von Galiläa als Erscheinungsort, nach Lukas 24,49 sollen die Jünger jedoch in Jerusalem bleiben. Dieses Spannungsfeld wird häufig durch Methoden der Form- und Traditionskritik untersucht. Hier soll dieser Ansatz nicht nur diskutiert, sondern es sollen auch die theologischen Implikationen untersucht werden. Anhand eines neuen literarisch-chronologischen Ordnungsversuchs in den Evangelien kann herausgearbeitet werden, dass sich beide Aussagen auf die Nachfolge der Jünger Jesu in bestimmten Abschnitten der Zeit vor und nach der Auferstehung Jesu und seiner Himmelfahrt beziehen. Damit findet sich eine neue Perspektive auf die nachösterliche Nachfolge im Neuen Testament.SummaryMark 14:27-28 and 16:7 on the one hand and Luke 24:49 with Acts 1:4 on the other hand mention different locations where the disciples will meet Jesus after the resurrection or where they should stay. Mark mentions Galilee, Luke Jerusalem. Most scholars try to solve this conflict with the methods of form criticism or tradition criticism. This article discusses the shortcomings of this approach and discusses the resulting theological implications for both Jerusalem and Galilee. It introduces a new literary approach for ordering the post-resurrection appearances in the Gospels and Acts. The results provide new perspectives on discipleship in the period after Easter in the New Testament.RésuméMarc 14:27-28 et 16:7 d’un côté et Luc 24:49 avec Actes 1:4 de l’autre mentionnent différents lieux où les disciples rencontreront Jésus après la résurrection ou devront attendre. Marc cite la Galilée, Luc Jérusalem. La plupart des exégètes s’efforcent de résoudre ce conflit en recourant aux méthodes de la critique des formes ou de la tradition. Cet article traite des faiblesses de cette approche et aborde les implications théologiques qui en résultent pour à la fois Jérusalem et la Galilée. Il introduit une nouvelle approche littéraire pour ordonner les apparitions post-résurrection dans l’Évangile et les Actes. Les résultats ouvrent de nouvelles perspectives sur le discipulat en cette période importante du Nouveau Testament.

Kakanian Flyspecks: Film Criticism in Austria since the 1990s

Film criticism helped constitute what is now called New Austrian Cinema. This article looks at “short form” criticism in edited volumes and emerging journals that worked to establish this cinema’s coherence and prestige. The virtuous cycle inaugurated in the 1990s—when critics wrote with great acuity about recent films, and filmmakers seemed to work to meet heightened expectations—has continued with full-length monographs for a wider audience in the new millennium. This development, however, has not been without its detractors. Specifically, Michael Haneke’s Caché (2005) can be interpreted as an ambivalent statement about the power of the critic.

SATIRE PROBLEMATIKA DUNIA POLITIK DALAM NOVEL SABDO CINTA ANGON KASIH KARYA SUJIWO TEJO

AbstrakPenelitian ini berjudul “ Satire Indikasi Problematika Dunia Politik Dalam Novel Sabdo Cinta Angon Kasih Karya Sujiwo Tejo” dunia politik menjadi sorotan dalam novel ini. Penelitian ini bertujuan untuk ini pertama, mempelajari relevansi pewayangan Sabdo palon. Kedua, mampu menjelaskan resepsi Sujiwo Tejo terhadap penokohan Sabdo Palon.. Ketiga, menunjukan bagaimana bentuk kritikan untuk kaum elit politik dalam prespektif fenomena yang sedang viral dalam bentuk satire problematika politik. Penelitian ini termasuk dalam penelitian deskritif kualitatif dengan menjabarkan hasil analisis berdasarkan teori. Teori yang digunakan ialah teori resepsi sastra melalui pendekatan sosiologi sastra Sumber data berupa kutipan dalam novel Sabdo Cinta Angon Kasih karya Sudjiwo Tejo. Teknik pengumpulan data dengan membaca secara mendalam dan memberikan tanda. Hasil penelitian adalah sebagian berikut 1) Kisah pewayangan Sabdopalon, 2) Resepsi Tokoh Sabdopalon dalam novel Sujiwo Tejo, 3) Kritik sosial berupa satire dalam novel Sabdo Cinta Angon Kasih terhadap problematika perpolitikan yang tengah viral di masyarakat.Kata kunci: Problematika, Kritik Sosial,Resepsi, Satire, Politik Abstract The reseach paper is entiltled “ Satire Problem Political Indication in Sujiwo Tejo’s Sabdo Cinta Angon Kasih Novel “.Social problems in the political worlda are increasimgly in the spotight in society. This study aims at this first, studying the relevance of the Sabdopalon puppet. Second, being able to understand Sujiwo Tejo’s reception of Sabdo Palon’s characterization. Third, showing how the form criticism for political elite the perspective of phenomenon that is being viral in the form of political problematic satire. This study data source is in the form of quote in the npvel Sabdo Cinta Angon Kasih by Sujiwo Tejo. Data collection techniques by reading in depth and giving a sign. The results of results of the study are in part the following , !) The story of the puppet show Sabdo Palon, 2) The reception of the figure of Sabdopalon in the novel Sujiwo Tejo’s, and 3) Social criticism in the form of satire in the novel Sabdo Cinta Angon Kasih.Keywords: Problems, Social Criticism, Reception, Satire, Politics