Peran Orang Tua Untuk Meningkatkan Kualitas Ibadah Keluarga Berdasarkan Ulangan 6:7

This study was developed with the aim of analyzing the role of parents in improving the quality of family worship based on the book of Deuteronomy 6:7. This study use a qualitative method by descriptive approach using literature and journal studies. The results of the study indicate that the inculcation of spiritual and religious values ​​must be carried out by parents. The word 'teach' in this verse uses the Hebrew word shânan and the word shânan here uses the root form of the Piel PERFECT type which means to whet or to sharpen, in Ugarit this is interpreted as the act of repeating, expressing an active process so that shânan is interpreted by teaching diligently. A similar emphasis to the word 'to speak' which comes from the Hebrew word dâbar also uses the Piel form to mean to talk continuously. Shânan and dâbar can be done in well-organized family worship in the morning ang evening as exemplified by parents. Parents can 'teach diligently' by linking children's activities with knowledge of God, at any time and at every opportunity. Parents are important educators for their children to forge, educate, train, guide and discipline their children by promoting peace and harmony. Penelitian ini dikembangkan dengan tujuan untuk menganilisa peran orang tua dalam meningkatkan kualitas ibadah keluarga berdasarkan kitab Ulangan 6:7. Penelitian ini menggunakan metode kualitatif melalui pendekatan deskriptif dengan menggunakan studi pustaka dan jurnal. Hasil penelitian yang diperoleh menyatakan bahwa penanaman nilai-nilai rohani dan keagamaan harus dilakukan oleh orang tua. Kata ‘mengajarkan’ dalam ayat ini menggunakan kata Ibrani shânan dan kata shânan di sini menggunakan bentuk kata dasar jenis Piel PERFECT yang dimaknai mempertajam atau mengasah, di Ugarit ini dimaknai tindakan mengulang, menyatakan proses aktif sehingga shânan diartikan dengan mengajarkan berulang-ulang. Penekanan serupa dengan kata ‘membicarakan’ yang berasal dari kata Ibrani dâbar juga menggunakan bentuk Piel sehingga diartikan membicarakan terus menerus. Shânan dan dâbar dapat dilakukan dalam ibadah keluarga yang teratur pada pagi dan petang yang dicontohkan oleh orang tua. Orang tua dapat ‘mengajarkan berulang-ulang’ dengan menghubungkan aktifitas anak dengan pengenalan akan Tuhan, di setiap waktu dan di setiap kesempatan. Orang tua adalah sebagai pendidik eminen kepada anak-anaknya untuk menempa, mengedukasi, melatih, menuntun dan mendisiplin anak-anaknya dengan mengasung kententraman dan keharmonisan.

The Cup or Qôs? Lost Prayer and Wordplay in Lamentations 4:21–22

The article discusses the reference to Edom at the end of Lam 4. It makes two proposals. First, it argues that we should understand nearly all of the clauses in Lam 4:21–22 as volitive expressions that convey the speaker’s wishes or prayers. Second, it argues that the Hebrew text of Lam 4:21 contains a wordplay lost in the ancient Greek translation and, thus, lost in the subsequent tradition. When Lam 4:21 uses the Hebrew word כּוֹס (“cup”) together with the syntagma עבר עַל in a context of irony and concerning “Daughter Edom,” כּוֹס alludes to Qôs (קוֹס), the patron god of the Edomites and the Idumaeans. The Septuagint understood the Hebrew text’s volitive expressions as ordinary indicatives. It “quenched” the Hebrew text’s ironic pun and made an unambiguous expression of what originally was ambiguous.

A New Etymology for Hebrew אֶלְגָּבִישׁ and Related Lexemes

The Hebrew word אֶלְגָּבִישׁ has typically been understood as referring to hail. This presents a lexical problem, given that all of its apparent cognates appear to refer to rock. Based on a reanalysis of existing lexical data with the inclusion of new cognates and a new analysis of the imagery contained within Ezekiel 13 and Ezekiel 38, this study proposes that Hebrew אֶלְגָּבִישׁ, Akkadian algamešu, Ugaritic, a͗lgbṯ, Egyptian, i͗rḳbs, and other related words all derive from Egyptian i͗nr-km.

Kajian Didaktis Mengenai Cinta Lelaki dan Wanita dalam Kidung Agung

A popular interpretation of the Song of Solomon states that the love poetry in it is a description of the relationship between God and His people. The Jews interpreted it as the relationship between Yahweh and Israel (allegorical), while Christians interpreted it as the relationship between Christ and the church (Christological). However, if one considers the genre of the book, the use of the Hebrew word dod, and the close praise for Solomon and the Shulamite, it would be argued that the Song of Songs contains a celebration of eros love between man and woman as an offering God that can be enjoyed. Song of Songs also presents another dimension in all of its articles, namely the values about the love relationship between a man and a woman. This article is written to explore the didactic aspects of the love relationship between a man and a woman in the entire Song of Songs. The method to be used is thematic analysis, using a literal perspective that takes into account the rules of Hebrew poetry. Finally, it found the didactic aspects of love in it including the right timing, a binding marriage, a charming character, equality, strong loyalty, role as a friend, communication, and solving problems quickly.Penafsiran yang populer terhadap Kidung Agung menyatakan bahwa puisi cinta di dalamnya merupakan penggambaran dari hubungan antara Tuhan dengan umat-Nya. Orang Yahudi memaknainya sebagai hubungan antara Yahweh dengan umat Israel (alegoris), sedangkan orang Kristen memaknainya sebagai hubungan antara Kristus dengan gereja (Kristologis). Namun bila mempertimbangkan genre kitab, pemakaian kata Ibrani dod, dan adanya puji-pujian fisik yang begitu intim antara Salomo dengan gadis Sulam, maka akan dimengerti bahwa Kidung Agung berisi selebrasi tentang cinta eros antara lelaki dan wanita sebagai pemberian Tuhan yang perlu dinikmati. Tidak sekedar urusan seksualitas dan sensualitas, Kidung Agung juga menyajikan dimensi lain di dalam seluruh pasalnya, yakni nilai-nilai pengajaran tentang hubungan cinta antara seorang laki-laki dan seorang wanita. Artikel ini ditulis untuk mengupas aspek didaktis tentang hubungan cinta seorang laki-laki dan seorang wanita di dalam seluruh kitab Kidung Agung. Metode yang akan dipakai adalah analisis tematis, dengan memakai perspektif literal yang memperhatikan kaidah-kaidah puisi Ibrani. Akhirnya, ditemukanlah aspek didaktis tentang cinta di dalamnya meliputi waktu yang tepat, pernikahan yang mengikat, karakter yang memikat, persamaan derajat, kesetiaan yang kuat, peran sebagai sahabat, komunikasi yang hangat, dan penyelesaian masalah dengan cepat.

The Lexical Impact of Hebrew in the Judeo-Italian of Medieval and Renaissance Siddur Translations

General traits of the Hebrew components of Judeo-Italian Siddur translations are analyzed. The most interesting cases are those where the same Hebrew component is used differently in different contexts: (1) the same Hebrew word remains untranslated in the title and is translated by the Romance lexical unit in the text of the prayer (שבת/sabbeto; כהן/sacerdote); (2) the same Hebrew word in the divine (mystic) sense remains untranslated, while in the secular sense it is translated as the Italian word (צבאות/osti); (3) one Hebrew component lexical unit translates another Hebrew word (אִשִּׁים > קרבנות ;נשך > רבית ;חולק < טענה); (4) one form of the Hebrew word is translated by another form of the same word (עולמות > עולמים). The two latter categories are especially instructive in studying the Hebrew component of spoken and written Judeo-Italian.

A Future for Leprosy: Clinical and Bioarchaeological Perspectives

This concluding chapter considers the overall findings of the book, some limitations of the data, and addresses the myths of leprosy outlined at the start of the book. All the ten myths are dismissed. For example, leprosy can be cured using antibiotic therapy, which has been free for all who need it since 1995; leprosy as we know it today is not described in the Bible—this misconception is related to a mistranslation of a Hebrew word; leprosy is a problem for people today. While figures from the World Health Organization indicate that new “cases” of leprosy have shown a steady decline since the late 1990s, the legacy of leprosy (impairment, stigma, isolation) remains; and all people with leprosy were not necessarily segregated from society in the past—the bioarchaeological data show that not everyone with leprosy was segregated and that people likely remained part of their communities. Finally, a future for leprosy in our world is considered, alongside its future study in history and bioarchaeology through an evolutionary perspective that is ethically grounded, not forgetting that using the word “leper” is not advised.

Studi Eksegesis mengenai Kerajaan Mesias menurut Yesaya 2:1-4

he main problem regarding the meaning of the Hebrew word "haggôyîm" in Isaiah 2: 1-4, which is interpreted as "the nations" gives a different interpretation. The analysis of "the Messiah's reign according to Isaiah 2: 1-4" is worth studying in regard to its use described in the old and new covenants as a research objective in this article. Hermeneutic prophetic approach, which consists of several procedures to explain the subject under study. The type of prophetic literature in Isaiah 2: 1-4 has the structure in the form of the prophecy of salvation as a methodology for interpreting this text. The presentation in Isaiah 2: 1-4 wants to show a revelation of the Government led by the Messiah related to His coming, His Government, Citizens of His Kingdom and His coming. This can be demonstrated by the expression of the coming of the Messiah, explanation of the central government of Messiah, the citizens of the Messiah's kingdom, the effects of Messiah's reign, the full knowledge of God and the sins of the nations being judged, where he will judge the world from His throne in the Temple.Masalah utama mengenai maksud kata Ibrani “haggôyîm” dalam Yesaya 2:1-4 yang diartikan sebagai “bangsa-bangsa” memberikan suatu interpretasi yang berbeda-beda. Analisis mengenai “Pemerintahan Mesias menurut Yesaya 2:1-4” patut untuk dikaji dalam memerhatikan penggunaannya yang dijelaskan pada perjanjian lama dan perjanjian baru sebagai suatu tujuan penelitian dalam artikel ini. Pendekatan hermeneutika nubuatan, yang terdiri dari beberapa prosedur ataupun metode-metode yang dipakai untuk menjelaskan subjek yang diteliti. Jenis sastra nubuatan dalam Yesaya 2:1-4 memiliki struktur yang berbentuk nubuatan keselamatan sebagai metodologi dalam menafsirkan teks. Pemaparan dalam Yesaya 2:1-4 ingin menunjukkan suatu penyataan tentang Pemerintahan yang dipimpin oleh Sang Mesias yang terkait dengan kedatanganNya, PemerintahanNya, Warga KerajaanNya, pengenalan yang penuh akan Allah dan kedatanganNya. Hal ini dapat ditunjukan dengan ekspresi kedatangan Mesias, penjelasan tentang pusat pemerintahan Mesias, warga kerajaan Mesias (orang-orang Israel yang sudah diselamatkan), dampak-dampak pemerintahan Mesias, pengenalan penuh akan Allah dan dosa bangsa-bangsa dihakimi, dimana Ia akan menghakimi dunia dari tahta-Nya di Bait Allah.

Studi Eksegesis mengenai Kerajaan Mesias Menurut Yesaya 2:1-4

The main problem regarding the meaning of the Hebrew word "haggôyîm" in Isaiah 2: 1-4, which is interpreted as "the nations" gives a different interpretation. The analysis of "the Messiah's reign according to Isaiah 2: 1-4" is worth studying in regard to its use described in the old and new covenants as a research objective in this article. Hermeneutic prophetic approach, which consists of several procedures to explain the subject under study. The type of prophetic literature in Isaiah 2: 1-4 has the structure in the form of the prophecy of salvation as a methodology for interpreting this text. The presentation in Isaiah 2: 1-4 wants to show a revelation of the Government led by the Messiah related to His coming, His Government, Citizens of His Kingdom and His coming. This can be demonstrated by the expression of the coming of the Messiah, explanation of the central government of Messiah, the citizens of the Messiah's kingdom, the effects of Messiah's reign, the full knowledge of God and the sins of the nations being judged, where he will judge the world from His throne in the Temple.Masalah utama mengenai maksud kata Ibrani “haggôyîm” dalam Yesaya 2:1-4 yang diartikan sebagai “bangsa-bangsa” memberikan suatu interpretasi yang berbeda-beda. Analisis mengenai “Pemerintahan Mesias menurut Yesaya 2:1-4” patut untuk dikaji dalam memerhatikan penggunaannya yang dijelaskan pada perjanjian lama dan perjanjian baru sebagai suatu tujuan penelitian dalam artikel ini. Pendekatan hermeneutika nubuatan, yang terdiri dari beberapa prosedur ataupun metode-metode yang dipakai untuk menjelaskan subjek yang diteliti. Jenis sastra nubuatan dalam Yesaya 2:1-4 memiliki struktur yang berbentuk nubuatan keselamatan sebagai metodologi dalam menafsirkan teks. Pemaparan dalam Yesaya 2:1-4 ingin menunjukkan suatu penyataan tentang Pemerintahan yang dipimpin oleh Sang Mesias yang terkait dengan kedatanganNya, PemerintahanNya, Warga KerajaanNya, pengenalan yang penuh akan Allah dan kedatanganNya. Hal ini dapat ditunjukan dengan ekspresi kedatangan Mesias, penjelasan tentang pusat pemerintahan Mesias, warga kerajaan Mesias (orang-orang Israel yang sudah diselamatkan), dampak-dampak pemerintahan Mesias, pengenalan penuh akan Allah dan dosa bangsa-bangsa dihakimi, dimana Ia akan menghakimi dunia dari tahta-Nya di Bait Allah.

Between Abgrund and Urwirbel: The Story of One Word in the Buber-Rosenzweig Bible Translation

This paper closely examines the translation of the Hebrew word תהום – abyss (Genesis 1:2), in two versions of the Buber-Rosenzweig Bible: In the first edition of Die Schrift published 1926 the abyss is translated as “Abgrund”. However, after Rosenzweig’s death, the “Abgrund” is erased by Buber and replaced in later versions (1930/1952/1962) by the rather odd word “Urwirbel.” This paper reflects on the transition from “Abgrund” to “Urwirbel” and demonstrates the profound rootedness of Buber and Rosenzweig in the German philosophical vocabulary of the early twentieth century. It shows how the conversion from “Abgrund” to “Urwirbel” crystalized a moment in German-Jewish thought, a historical meeting point in the depths of the abyss between the German and the Hebrew languages. The encounter was covered by the course of history but deserves to be revisited and reinterpreted.

What are ʾElilim?

The Hebrew word ᵓĕlīlîm is usually explained as the plural of the Hebrew adjective ᵓĕlīl (“useless, vain”), hence a dysphemism describing idols. However, the ancient versions did not understand the word this way. The word more plausibly is a loanword from the Akkadian illilu, itself a borrowing from Sumerian. The earliest attestations of ᵓĕlīlîm in Hebrew appear in Isaiah often as part of code-switching to signal the foreignness of the word itself.