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Journal articles on the topic 'Divinity ; Hebrews'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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1

Scharbach Wollenberg, Rebecca. "אני יי רפאך: A Short Note on ἐγώ εἰµι Sayings and the Dangers of a Translation Tradition". Novum Testamentum 59, № 1 (2017): 20–26. http://dx.doi.org/10.1163/15685365-12341550.

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It is sometimes debated whether the absolute “I am” sayings in the Gospel of John should be read as a claim to divinity, in light of their similarity to the Hebrew text of Exod 3:14. What has not been recognized is that the Johannine “I am” sayings with predicate nominatives also echo the Hebrew Bible text, which includes an extensive collection of verses in which God uses the phrase “I am” with a predicate nominative. This essay offers an analysis of a selection of these Hebrew Bible parallels and proposes an explanation for why this connection has gone unremarked until now.
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2

Santos, João Batista Ribeiro. "The God’s aesthetics: material exchanges in the theological construction of the idea of divinity in ancient Israel." Caminhando 25, no. 2 (2020): 27–53. http://dx.doi.org/10.15603/2176-3828/caminhando.v25n2p27-53.

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The characterization of the sacred space in ancient Israel makes it possible to highlight the dimensions of the religious phenomenon, and thus identify the divinity of the place. Using the literary sources of the Hebrew Bible and images we will demonstrate that space was constitutive of divinity; moreover, the foundational institutions of the people are based on ritual practices. This paper presents evidence of the process of objective elaboration of the divinity – its presence – considering the peculiarities of ancient Israel. Our hypothesis is that in ancient Israel, religious presentness sh
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3

Lynch, Matthew J. "Mapping Monotheism: Modes of Monotheistic Rhetoric in the Hebrew Bible." Vetus Testamentum 64, no. 1 (2014): 47–68. http://dx.doi.org/10.1163/15685330-12341141.

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Abstract Several biblical traditions give expression to Yhwh’s sole divinity in ways utterly unlike the “classic” expressions of monotheism in Deuteronomy, Deutero-Isaiah, or Jeremiah. Priestly literature, for example, does not deny explicitly the existence of other gods, or assert Yhwh’s sole existence. Instead, priestly writers portray a world in which none but Yhwh could meaningfully exist or act. While some biblical scholars have recognized this “implicit” mode of monotheistic rhetoric, the implications of this and other modes of monotheistic rhetoric for a broader understanding of biblica
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4

Roger, Kenner R. C. "Bíblia Hebraica e os discursos sobre a divindade. Quando o outro me ensina sobre Deus..." REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 8, no. 11 (2015): 13. http://dx.doi.org/10.20890/reflexus.v8i11.181.

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RESUMO: Os estudos culturais revelaram nos últimos anos a dinâmica da cultura. Sabe-se que suas fronteiras são porosas, permitindo trocas e circularidades desde as relações culturais mais antigas. Por isso, acreditamos que os discursos sobre a divindade e as teologias que dão vida a fé do povo de Israel não são criações autônomas. Neste texto, mostraremos como os discursos sobre a divindade na Bíblia Hebraica são resultado da circularidade cultural. Assim, pretende-se mostrar que na dinâmica da formação das tradições do (s) judaísmo (s) antigo (s) Israel construiu seus discursos teológicos em
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5

Lee, Lydia. "The Tyrian King in MT and LXX Ezekiel 28:12b–15." Religions 12, no. 2 (2021): 91. http://dx.doi.org/10.3390/rel12020091.

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The biblical prophecy in Ezekiel 28:11–19 records a dirge against the king from Tyre. While the Hebrew Masoretic Text (MT) identifies the monarch as a cherub, the Greek Septuagint (LXX) distinguishes the royal from the cherub. Scholarly debates arise as to which edition represents the more original version of the prophecy. This article aims to contribute to the debates by adopting a text-critical approach to the two variant literary editions of the dirge, comparing and analyzing their differences, while incorporating insights gleaned from the extra-biblical literature originating from the anci
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6

Tuori, Riikka. "The Ten Principles of Karaite Faith in a Seventeenth-Century Hebrew Poem from Troki." Acta Orientalia Vilnensia 13 (April 13, 2017): 79–98. http://dx.doi.org/10.15388/aov.2016.13.10639.

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The ten principles of Karaite faith were originally compiled by medieval Byzantine Karaite scholars to sum up the basics of the Karaite Jewish creed. Early modern Karaites wrote poetic interpretations on the principles. This article provides an analysis and an English translation of a seventeenth-century Hebrew poem by the Lithuanian Karaite, Yehuda ben Aharon. In this didactic poem, Yehuda ben Aharon discusses the essence of divinity and the status of the People of Israel, the heavenly origin of the Torah, and future redemption. The popularity of Karaite commentaries and poems on the principl
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7

Greenstein, Edward L. "The Formation Of The Biblical Narrative Corpus." AJS Review 15, no. 2 (1990): 151–78. http://dx.doi.org/10.1017/s0364009400002932.

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Following the lead of Spinoza, most of us have come to regard the sequence of Hebrew narrative from Genesis through Kings as a unified literary composition. It tells the story of Israel and its God from the creation of sky and land through the exile of Israel from its particular land. Although the anonymous narrator focuses on the fate of his people, he virtually always tries to identify with YHWH's point of view. For this reason, and possibly others, the narrator submerges his own identify and background. Unlike his near-contemporary Herodotus, who begins his Histories by introducing himself
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8

Uusimäki, Elisa. "Mapping ideal ways of living: Virtue and vice lists in 1QS and 4Q286." Journal for the Study of the Pseudepigrapha 30, no. 1 (2020): 35–45. http://dx.doi.org/10.1177/0951820720948616.

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This article analyses virtue and vice lists in ancient Hebrew literature, specifically focusing on those found in 1QS and 4Q286. It is argued that these texts from Qumran offer distinctive evidence for extended lists of virtues and vices. Apart from illustrating ideals of the yaḥad movement, the sources invite us to consider what counted as ethical to ancient Jews and whether the texts indicate any attempt to organize ethical concerns. The authors lacked a meta-category denoting “virtue” (cf. ἀρετή in Greek or virtus in Latin), but they discussed a myriad of specific virtues and vices by way o
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9

Rosales Acosta, Dempsey. "Recovering the semantic connotations of the verb Áman (ןַ אמ in Qal". Helmántica 67, № 198 (2016): 123–59. http://dx.doi.org/10.36576/summa.45291.

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The biblical study of faith implies an understanding of the diverse semantic levels expressed in the Hebrew vocabulary within their respective literary contexts. Hence, the field of study is theological and philological. The source of Revelation manifests itself in a privileged form in the divinely inspired Scripture. For this reason a believer can speak of the double dimension of its authorship: the divine and the human1 . The human author communicates his or her experience of faith in the sacred text through the cultural and linguistic limitations, typical of the Semitic culture of ancient t
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10

Kaminsky, Joel, and Mark Reasoner. "The Meaning and Telos of Israel’s Election: An Interfaith Response to N.T. Wright’s Reading of Paul." Harvard Theological Review 112, no. 04 (2019): 421–46. http://dx.doi.org/10.1017/s0017816019000221.

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AbstractN. T. Wright offers a systematic and highly influential metanarrative to account for Paul’s theology of Israel. However, Wright overlooks or underemphasizes important dimensions of Paul’s thinking, leading to problematic distortions. Thus, Wright claims that God rejected the historic people of Israel due to their failure to missionize the gentile nations, an idea not easily found in the Hebrew Bible texts Paul utilizes or in Paul’s own statements concerning his fellow Jews. Wright relies heavily on the diatribe of Rom 2 to build a Pauline theology of Israel, but he downplays the many p
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11

Ziegert, Carsten. "In Pursuit of the Perfect Bible: Attitudes to Bible Translation in Hellenistic Judaism." Bible Translator 67, no. 3 (2016): 365–79. http://dx.doi.org/10.1177/2051677016671991.

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This article investigates attitudes to Bible translation as mirrored in the Letter of Aristeas, Philo’s treatise On the Life of Moses, and the prologue to the book of Ben Sira. In each of these documents, its respective author reflects on the translation of the Hebrew Scriptures into Greek. The author of the Letter of Aristeas was concerned about a possible revision of a translation that was highly esteemed and tried to preserve it by alluding to the “canon formula” (Deut 4.2). Philo considered the Greek Torah as divinely inspired, presuming a strictly literal translation which was the perfect
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12

Koosed, Jennifer L. "Moses: The Face of Fear." Biblical Interpretation 22, no. 4-5 (2014): 414–29. http://dx.doi.org/10.1163/15685152-02245p03.

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Moses is the only prophet in the tradition to see God “face-to-face,” and this intimate contact transforms his very body – when he comes down from the mountain, his face is altered, and he must veil (Exod. 34:29–35). Both the altered face and the veiled face have strange interpretive histories. What may have begun in Hebrew as rays of light streaming from Moses’ visage become in Greek and Latin horns sticking out of his head; thus a history of interpretation begins which first avers the horns as symbols of power and divinity but later shifts to associate the horns with animals and demons. The
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13

Yakubovich, Ilya. "Were Hittite Kings Divinely Anointed? A Palaic Invocation to the Sun-God and Its Significance for Hittite Religion." Journal of Ancient Near Eastern Religions 5, no. 1 (2005): 107–37. http://dx.doi.org/10.1163/156921205776137972.

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AbstractThe aim of this paper is to improve our understanding of a difficult Palaic invocation to the Sun-god, and to elucidate its implications for the study of Hittite religion. The first part of my account contains linguistic and philological discussion that concludes with a new translation of the scrutinized fragment. According to my interpretation, the Sun-god is requested to anoint the Hittite king and to exalt him. This is the only clear evidence that the gods were thought to be personally responsible for the anointment of Hittite kings. A counterpart to this nontrivial concept is well
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14

Eyo, Ubong Ekpenyong. "Creation accounts in Gen. 1 & 2: a feminist interpretation." International Journal of Humanities and Innovation (IJHI) 3, no. 1 (2020): 29–33. http://dx.doi.org/10.33750/ijhi.v3i1.68.

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It is the view of most people who claim the authoritative nature of the Bible that, women assigned secondary status in relation to men is ordained and supported in the Bible. Many have quoted different texts of the holy writ to support their culturally-biased position on issue of gender equality. Most often views in respect to gender issues are culturally-based and interpreted rather than divinely-based and interpreted. There is therefore the need to look back at Jesus’ words, “But at the beginning of creation God 'made them male and female.” (Matt 19:4; Mark 10:6 King James Version). The two
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15

Willoughby, Jay. "Martyrs." American Journal of Islam and Society 21, no. 1 (2004): 133–35. http://dx.doi.org/10.35632/ajis.v21i1.1826.

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Davis seeks to present a balanced view of terrorism vs. martyrdom, moderatevs. radical, the Muslim world vs. the West, and why 9/11 happened.The author is deputy foreign editor at Knight Ridder newspapers and is aregular contributor to her company’s 32 newspapers.In chapter 1, “A Minister’s Question,” Davis, an African-Americanpracticing Christian, wonders why African-Americans mainly have chosennon-violence, while the self-professed Muslims held responsible for 9/11chose violence. As both groups ground their struggle for justice in theirrespective religions, this gives rise to a paradox: Can
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16

Kelley, Shawn. "Genocide, the Bible, and Biblical Scholarship." Brill Research Perspectives in Biblical Interpretation 1, no. 3 (2016): 1–71. http://dx.doi.org/10.1163/24057657-12340003.

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This essay makes the case that the ongoing scholarly conversation around divinely sanctioned violence can be enriched by engaging with the emerging field of comparative genocide studies. The argument proceeds in four parts. Part 1 introduces the term genocide and the scholarly debates that have emerged around it. I posit the existence of two generations of genocide scholarship, with the first focusing on definitional issues and appropriate terminology and the second on the historical-structural conditions that make genocide possible. Regarding the latter, particular attention shall be devoted
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17

Scullion, Scott. "Olympian and Chthonian." Classical Antiquity 13, no. 1 (1994): 75–119. http://dx.doi.org/10.2307/25011006.

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Since 1900, several scholars have argued that the terms "Olympian" and "chthonian" are commonly misused or overused, and that in the realm of ritual in particular the difference between sacrifices with and those without participation in the offerings (eating or drinking) by the worshipers does not coincide with the difference between Olympian and chthonian divinities. Fritz Graf and Walter Burkert, applying a model from social anthropology, have lately maintained that participation and nonparticipation are "ritual symbols," that is, variables employed among others to articulate phases within t
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18

Steyn, Gert J. "The Vorlage of Psalm 45:6-7 (44:7-8) in Hebrews 1:8-9." HTS Teologiese Studies / Theological Studies 60, no. 3 (2004). http://dx.doi.org/10.4102/hts.v60i3.601.

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The origin and text form of Psalm 45:6-7 (44:7-8) in Hebrews 1:8-9 are investigated. On a tradition-historical level it is established that Psalm 45:1-2b was quoted in 4Q171 in early Judaism, but in early Christianity, prior to Hebrews, no evidence of quoting Psalm 45 has been found. Messianic connections might have prompted the author to use it. On a text-critical level, new manuscript evidence is assessed and variant readings are discussed. It is concluded that the author himself made minor changes to his text without following another Vorlage. Insofar as Jesus is being called “God” by God h
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19

Coetsee, Albert J., and Gert J. C. Jordaan. "Die tema van God se spraak in Hebreërs se inleidingsformules." In die Skriflig/In Luce Verbi 49, no. 1 (2015). http://dx.doi.org/10.4102/ids.v49i1.1852.

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Alhoewel die voorkoms en gebruik van die Ou Testament in die meeste navorsing oor Hebreërs besonder baie aandag geniet, is dit nie die geval met die Hebreërskrywer se gebruik van inleidingsformules vir sy Ou-Testamentiese aanhalings nie. Die gevolg is dat daar tot op hede betreklik min selfstandige navorsing oor die Hebreërskrywer se tema van God se spraak by sy inleidingsformules gedoen is. In hierdie artikel word Hebreërs se inleidingsformules in besonderhede nagegaan om te bepaal wat die aard en inhoud van die Hebreërskrywer se verwysings na die tema van God se spraak in sy inleidingsformul
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20

Gericke, Jaco W. "Beyond Divine Command Theory: Moral realism in the Hebrew Bible." HTS Teologiese Studies / Theological Studies 65, no. 1 (2009). http://dx.doi.org/10.4102/hts.v65i1.160.

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Philosophical approaches to ancient Israelite religion are rare, as is metaethical reflection on the Hebrew Bible. Nevertheless, many biblical scholars and philosophers of religion tend to take it for granted that the biblical metaethical assumptions about the relation between divinity and morality involve a pre-philosophical version of Divine Command Theory by default. In this paper the author challenges the popular consensus with several arguments demonstrating the presence of moral realism in the text. It is furthermore suggested that the popular consensus came about as a result of prima fa
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21

Wendland, Ernst R. "How Wide are ‘The Gates of Zion’ (שַׁעֲרֵ֣י צִיֹּ֑ון)? — A Textual, Translational, and Performative Study of Psalm 87". Oral History Journal of South Africa 5, № 2 (2018). http://dx.doi.org/10.25159/2309-5792/4000.

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Psalm 87, a joyous “Song of Zion,” presents us with a rather controversial religious poem that scholars and commentators roundly debate, with respect to the Hebrew text itself, its interpretation, and its overall strophic organisation. This study explores some of the salient hermeneutical issues, which revolve around an identification of the presumed divinely begotten inhabitants of “the City of Zion,” and comes to a new conclusion with regard to the structure of this psalm that relates in turn to its apparent intended meaning. These observations form the basis for evaluating several recent tr
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22

BOAHENG, ISAAC. "Exploring the Relationship between the Mosaic Code and the Hammurabi Code." All Nations University Journal of Applied Thought, November 20, 2020, 77–89. http://dx.doi.org/10.47987/cefd7600.

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Over the years there has been a growing interest in the connections between the Old Testament and other Ancient Near East literature. The Hammurabi Code, a Babylonian legal document which predates the Mosaic Code by about 300 years, is one of the ancient documents that have featured prominently in such comparative studies. The remarkable similarities between the Hammurabi Code and the Mosaic Code raises questions about the originality of the Mosaic Code. Scholars often ask whether Moses copied and/or revised the Hammurabi Code and gave it to Israel as a divinely inspired Law or whether Moses a
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23

Davies, Elizabeth. "Bayonetta: A Journey through Time and Space." M/C Journal 19, no. 5 (2016). http://dx.doi.org/10.5204/mcj.1147.

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Art Imitating ArtThis article discusses the global, historical and literary references that are present in the video game franchise Bayonetta. In particular, references to Dante’s Divine Comedy, the works of Dr John Dee, and European traditions of witchcraft are examined. Bayonetta is modern in the sense that she is a woman of the world. Her character shows how history and literature may be used, re-used, and evolve into new formats, and how modern games travel abroad through time and space.Drawing creative inspiration from other works is nothing new. Ideas and themes, art and literature are f
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