Larangan Intermarriage dalam Nehemia 13: 23-27: Suatu Upaya Hermeneutis Post-Modern melalui Pendekatan Sosial-Antropologis

2021 ◽  
Vol 1 (3) ◽  
pp. 223
Author(s):  
Dina Maria Nainggolan
Keyword(s):  
Jewish Community ◽  
Old Testament ◽  
Jewish Identity ◽  
The Other ◽  
Text Editor ◽  
Religious Identities ◽  
The Bible ◽  
Group Identities ◽  
Abrahamic Religions

AbstractThis article is a post-modern hermeneutic study of Nehemiah 13: 23-27 with a socio anthropologicalapproach. This text talks about the prohibition of intermarriage between the Jewish community and foreign nations in the post-exilic era. This prohibition still alive now, not only in the Jewish community but also in other Abrahamic religions. Liquidity of cultural and religious identities today does not mean denying those people who still keep their tradition, culture, and group identities. The latest socio-anthropological and archeologicalstudies of the Bible show the text as Nehemiah and text editor effort to bequeath cultural memories to build the purity of Jewish identity. With intertextual studies, I will show that Old Testament Books is not ‘one voice’ about intermarriages. This ambiguity challenges us to rethink the prohibition on intermarriage without discrimination and segregation to the Other. Abstrak Artikel ini adalah upaya hermeneu􀆟 s post-modern terhadap teks Nehemia 13:23-27 dengan pendekatan sosio-antropologis. Teks ini berbicara tentang larangan kawin campur (intermarriage) antara komunitas Yahudi pasca-pembuangan dengan bangsa-bangsa asing. Larangan ini nyatanya masih terjadi hingga saat ini, bukan hanya di tengah-tengah komunitas Yahudi masa kini, namun juga agama-agama Abrahamik lainnya. Cairnyaidentitas budaya dan agama saat ini tidak berarti menafikan mereka yang masih memegang teguh tradisi, budaya dan pelestarian identitas kelompoknya. Studi sosio-antropologis dan arkeologi Alkitab terbaru memperlihatkan teks sebagai upaya Nehemia maupun redaktur teks mewariskan ingatan budaya dalam rangka membangun kemurnian identitas bangsa Yahudi pasca-pembuangan. Penulis juga memanfaatkan studi intertekstual dalam rangka memperlihatkan bahwa kitab Perjanjian Pertama (PP) tidak unisono dalam memperlihatkan larangan intermarriage. Ambiguitas ini menjadi tantangan bagi kita untuk memikirkan ulanglarangan intermarriage tanpa diskriminasi dan segregasi terhadap mereka yang berbeda.

From Esther to Kwezi

2014 ◽  
Vol 8 (4) ◽  
pp. 471-487 ◽  
Author(s):  
L. Juliana Claassens ◽  
Amanda Gouws
Keyword(s):  
South Africa ◽  
Sexual Violence ◽  
Political Science ◽  
Old Testament ◽  
The Other ◽  
The Bible ◽  
Patriarchal Society ◽  
Collaborative Engagement ◽  
Multiple Levels ◽  
The One

This article seeks to reflect on the issue of sexual violence in the context of the twenty year anniversary of democracy in South Africa bringing together views from the authors’ respective disciplines of Gender and the Bible on the one hand and Political Science on the other. We will employ the Old Testament Book of Esther, which offers a remarkable glimpse into the way a patriarchal society is responsible for multiple levels of victimization, in order to take a closer look at our own country’s serious problem of sexual violence. With this collaborative engagement the authors contribute to the conversation on understanding and resisting the scourge of sexual violence in South Africa that has rendered a large proportion of its citizens voiceless.

scholarly journals Constructing imaginative geographies in Genesis

2021 ◽  
Vol 77 (2) ◽  
Author(s):  
José-Alberto Garijo-Serrano
Keyword(s):  
The Other ◽  
Religious Identities ◽  
Religious Traditions ◽  
The Bible ◽  
Imaginative Geographies ◽  
History Of ◽  
The Creation ◽  
Patriarchal Narratives ◽  
The Way ◽  
Genesis A

This article considers Edward W. Said’s proposals on ‘imaginative geographies’ as suggested in his leading work Orientalism as a tool to analyse the ideological circumstances that shape geographical spaces in the Bible. My purpose is to discuss how these imaginative geographies are present in the patriarchal narratives of Genesis and how they have left their mark on the history of the interpretation of these texts and on the not always easy relations between members of the religious traditions inherited from the Bible (Hebrews, Muslims and Christians). I propose four types of ‘imaginative geographies’: (1) ‘Equalness’ is the way to represent what is considered as sharing the own identity. The geography of ‘Equalness’ defines the spaces of Isaac, Jacob and their families. (2) ‘Otherness’ is the way to represent the ‘Other’ as opposite or juxtaposed to one’s own identity. A common border is shared, thus kinship relationships can be established. It defines the spaces of Ishmael, Esau/Edom, Lot (Ammon and Moab) and Laban. (3) ‘Foreignness’ is the way to define what is strange, odd or exotic considered as external to the own identity, in a space set beyond even the space of the ‘Other’. Egypt is in Genesis a land of ‘Foreignness’. (4) ‘Delendness’ encompasses whatever claims our same space and therefore threatens our survival and must be destroyed (delendum). As such, processes of annihilation and dominion of Israel on Canaanites and Sichemites are justified.Contribution: The article applies Said’s ‘imaginative geographies’ as an identity mechanism for the creation of biblical literary spaces. A quadripartite classification (‘Equal’/‘Other’/‘Foreigner’/‘Delendum’) instead of the usual bipartite one (‘Equal’ vs. ‘Other’) is proposed and the consequences for the current coexistence between religious identities inherited from Abraham are shown.

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.

scholarly journals MEMAHAMI KENABIAN YEREMIA DAN KITABNYA

2019 ◽  
Vol 3 (1) ◽  
pp. 1-9
Author(s):  
Elisamark Sitopu
Keyword(s):  
Old Testament ◽  
The Other ◽  
Alternative Solution ◽  
The Bible ◽  
Other Hand ◽  
Book Of Jeremiah

Abstract[Title: Understanding Jeremiah’s Prophecy and His Book] Jeremiah is a prophet in the Old Testament, whose book is thick with a maximum biography. To understand the message of the prophet of Jeremiah, the readers must recognize two important things. First, the prophet Jeremiah himself, and the second,the book of Jeremiah. On one hand, there are frictions between Old Testament scholars about the historicity of Jeremiah's own figure. Is the figure of Jeremiah real or not real? On the other hand, there are many problems regarding the book of Jeremiah, related to the author of the book of Jeremiah. Who was the author of this book?Was it Jeremiah himself, or his secretary Barukh,orsomeone else, or later editors?Other problems related to the text about large differences in Jeremiah's text in the Hebrew and Greek versions of the Bible are very striking. In this study the author intends to provide an alternative solution to the complexity of Jeremiah's figure and his book.Keywords: Prophet Jeremiah, Book of Jeremiah

THE SEMITIC SCHOOL OF CHRISTIAN PATRISTICS

2021 ◽  
pp. 60-68
Author(s):  
Daria Morozova
Keyword(s):  
Jewish Community ◽  
Old Testament ◽  
The Other ◽  
Theodore Of Mopsuestia ◽  
Direct Dependence ◽  
Other Hand ◽  
The Future ◽  
Theological School

The Jewish community of Antioch was not monolithic. Communities of different currents tended to gather separately. Apparently, some of them, having received the news of the coming of the Messiah from the apostles, became the first centers of Christianity in Antioch, providing the basis for the future theological school. Such Semitic features of Antiochian patristics as literalism, historicism, and a kind of mystical materialism provoked criticism from other schools. On the other hand, Aramaic-speaking Christians could rightly call the Hebrew-Aramaic Bible "our Scriptures." As heirs to Old Testament prophets and legislators, Syrian apologists addressed the "Greeks" in a paternal tone. Theophilus of Antioch and Theodore of Mopsuestia even show a direct dependence on the rabbinic tradition of interpretation.

scholarly journals Anything new under the sun of African Biblical Hermeneutics in South African Old Testament Scholarship?: Incarnation, death and resurrection of the Word in Africa

2015 ◽  
Vol 36 (1) ◽  
Author(s):  
Madipoane Masenya ◽  
Hulisani Ramantswana
Keyword(s):  
South African ◽  
Old Testament ◽  
The Other ◽  
Multiple Perspectives ◽  
Biblical Hermeneutics ◽  
African People ◽  
The Bible ◽  
African Heritage ◽  
The Face ◽  
The One

In this article, two lenses are used to engage the task of African Biblical Hermeneutics. The one lens is derived from African wisdom, i shavha i sia muinga i ya fhi?, in which there is a need for people to affirm their own roots. Drawing from the wisdom of the preceding proverb, we argue that, in their scholarship, African biblical scholars have to take seriously their own African heritage and thus do justice to their contexts rather than rely heavily on Western paradigms if their scholarship is to impact communities and also contribute towards shaping the face of biblical hermeneutics as a whole. The other lens is an analogy derived from the following events in Jesus� life: incarnation, death and resurrection. The task of African Biblical Hermeneutics has to be a three-fold process for the Bible to be �gospel� in Africa: Firstly, the incarnation of the Word � the Bible as the Other has to incarnate into African contexts for it to become an African Word. Secondly, the death of the Word � this entails a critical engagement with the Word from multiple perspectives for it to be relevant to the struggles of African people. Thirdly, the resurrection of the Word � the biblical text has to be allowed to address and transform an African person in new creative ways.

scholarly journals ENGLISH: Warm and Cold Sources of Conflict and Conflict Resolution in Abrahamic/Semitic Traditions

rahatulquloob ◽  
2021 ◽  
pp. 134-157
Author(s):  
Syeda Hoor ul Ain ◽  
Prof. Dr. Rashid Ahmad
Keyword(s):  
Conflict Resolution ◽  
General Public ◽  
The Other ◽  
Political Religion ◽  
The Bible ◽  
Other Hand ◽  
Religious Books ◽  
Violent Extremism ◽  
Abrahamic Religions

All the three Abrahamic religions are considered as the monotheistic sources of violence around the globe. The Bible, both the Old and the New Testaments are criticized for encouraging radical religiosity, chauvinism and othering leading to violence in the name of religion while the Quran is blamed for promoting highly political religion which encourages violence in the name of Jihad. Both the militant movements affiliated to these religions and their leftist critics cherry-pick the verses of these holy books and demonstrate them as the religious grounds of radicalism leading to violent extremism. The current endeavor highlights such “warm” sources from the main religious books of these religions which can be/are used to promote violence and become sources of conflicts. It is opined that such sources are highly contextual, and not meant to be generalized in every situation. On the other hand, “cold” sources from these religious books are also unearthed as the timeless teachings of these religions which are both eternal and meant to be propagated to general public for the nurturing the society on peaceful and cooperative grounds so that they avoid conflicts in the first place and even if conflicts do arise, resolve them nobly.

From Areopagus to Corinth (Acts 17:22–31; I Cor 2:1–5) A Study on the Transition from the Power of Knowledge to the Power of the Spirit

2006 ◽  
Vol 23 (1) ◽  
pp. 61-80 ◽  
Author(s):  
Joseph Pathrapankal
Keyword(s):  
Old Testament ◽  
The Other ◽  
Christian Mission ◽  
New Horizons ◽  
The Bible ◽  
The People ◽  
New Meanings ◽  
History Of ◽  
Change Of Perspective ◽  
The Church

AbstractHow are we to understand Christian mission in our time? Is it the obedient response to the commission of his disciples by Jesus after his resurrection (Mt 28:18–20)? What should be the motivating power behind the mission of the church? Is it patterned on the conquest expeditions of the people of Israel narrated in the Old Testament? The long history of the mission of the church, especially as organized by the West, would give us such an impression. This approach has more the nature of exercising power over the other, the power of knowledge and the power of self to win over the other. From the time of the Roman Emperor, Constantine, this had been the pattern in the history of the western church. But times have changed and there is a real shift in the understanding of Christian mission in the context of religious pluralism. The Bible itself seems to support and substantiate this change of perspective of understanding mission as the operation of the power of the Spirit of God. Taking two New Testament writings, the Acts of the Apostles and the first Letter to the Corinthians as paradigms, the author tries to see how Paul first of all attempted to preach the gospel in Athens with the eloquence and wisdom of the Greeks and then changed his approach in Corinth to give centrality to the power of the Spirit of God. Although we may not argue for a historical sequence for this change of attitude in the case of Paul, applying new developments in biblical interpretation, we can still propose it as a trans-textual approach with a message for our time. The Word of God has within itself a dynamism to take on new meanings and new horizons of ideas through its encounter with new contexts in a pluralistic world.

Canonical Hermeneutics: Childs and Barth

1994 ◽  
Vol 47 (1) ◽  
pp. 61-88 ◽  
Author(s):  
Charles J. Scalise
Keyword(s):  
Old Testament ◽  
Karl Barth ◽  
The Other ◽  
Word Of God ◽  
Early Article ◽  
Church Dogmatics ◽  
The Bible ◽  
As If

‘The Bible is not concerned with transmitting general truths about God, but is the Word of God calling forth a response.’ This declaration, which sounds as if it might be found in the first volume of theChurch Dogmaticsin one of the other early writings of Karl Barth, is actually a quotation from an early article by Brevard Childs entitled, ‘Jonah: A Study in Old Testament Hermeneutics’.

João Pinto Delgado

1982 ◽  
pp. 49-136
Keyword(s):  
Jewish Identity ◽  
The Other ◽  
Religious Observance ◽  
The Bible ◽  
The Law ◽  
Religious Origins ◽  
Exodus Narrative ◽  
Power Of God

This chapter studies João Pinto Delgado, the most important literary talent to have emerged from the Marrano background. In common with the other Marrano poets, Pinto Delgado looks frequently to the Bible for his themes: there is an evident attraction in those stories which demonstrate the power of God to effect salvation in times of Israel’s sorrow, as in the case of Esther and the Exodus narrative, both of which Pinto Delgado deals with (Poema de la Reina Ester and Canción). His poetic paraphrase of the Lamentations of Jeremiah (Lamentaciones del profeta Jeremías) expounds the tragedies of Israel’s history, while presenting the view that she is responsible for her travail through having failed to adhere to the Law. This reflects a theme seen elsewhere of the guilt felt by the Marrano regarding the inadequacy of his religious observance (Jewish, that is) while under Christian guise—a guilt which is explored in the unpublished “Autobiographical Poems.” Together with the Lamentaciones, these poems also express the poet’s notion of the Inquisition as God’s instrument for bringing the Marranos back to Judaism by awakening them to their racial and religious origins. In La Historia de Rut, one sees both the theme of the Law and its observance and that of Jewish identity elaborated.

Sign in / Sign up

Export Citation Format

Share Document