Segui questo link per vedere altri tipi di pubblicazioni sul tema: Relation to the Old Testament.
Articoli di riviste sul tema "Relation to the Old Testament"
Cita una fonte nei formati APA, MLA, Chicago, Harvard e in molti altri stili
Vedi i top-50 articoli di riviste per l'attività di ricerca sul tema "Relation to the Old Testament".
Accanto a ogni fonte nell'elenco di riferimenti c'è un pulsante "Aggiungi alla bibliografia". Premilo e genereremo automaticamente la citazione bibliografica dell'opera scelta nello stile citazionale di cui hai bisogno: APA, MLA, Harvard, Chicago, Vancouver ecc.
Puoi anche scaricare il testo completo della pubblicazione scientifica nel formato .pdf e leggere online l'abstract (il sommario) dell'opera se è presente nei metadati.
Vedi gli articoli di riviste di molte aree scientifiche e compila una bibliografia corretta.
1
Van der Watt, J. G. "Die verhouding tussen die Ou Testament en Nuwe Testament heilshistories oorweeg". Verbum et Ecclesia 10, n. 1 (18 luglio 1989): 61–79. http://dx.doi.org/10.4102/ve.v10i1.998.
Testo completoAbstract (sommario):
The relation between the Old Testament and the New Testament salvation historically considered The way in which the early Christians approached the Old Testament in the light of the Christ event is first investigated. On theological, soteriological and historical level a strong relationship between the two Testaments was acknowledged. This relationship can be defined further in terms of fulfilment, continuity and discontinuity. As the coming of Christ was soteriologically determinative, the status of modern man in this respect is the same as that of the early Christians. In continuity with the early Christians who today can also read the Old Testament in the light of fulfilment, continuity and discontinuity which characterises the theological, soteriological and historical relationship between the Testaments.
2
McConville, James Gordon. "Neither male nor female: Poetic imagery and the nature of God in the Old Testament". Journal for the Study of the Old Testament 44, n. 1 (20 agosto 2019): 166–81. http://dx.doi.org/10.1177/0309089218778585.
Testo completoAbstract (sommario):
The article considers the relationship between the metaphorical language for God used in the poetry of the Old Testament, especially female metaphors, and the Old Testament’s portrayal of the nature of God. It considers two opposing views: first, that female imagery, such as birth imagery, suggests that Yahweh has a ‘female aspect’, and, second, that such language notwithstanding, Yahweh is indefeasibly male. The argument employs cognitive linguistic theory and suggests that male and female metaphors for Yahweh do not bespeak either maleness or femaleness in the deity, but rather Yahweh’s identification with human experience broadly. While the Old Testament emerged in a world dominated by masculine perspectives, it also transforms received concepts, especially in relation to God. This transformative character of the Old Testament can become a model for contemporary readings of the Bible in relation to the contentious area of gender and language for God.
3
Snyman, S. D. "Trends in the history of research on the problem of violence in the Old Testament". Verbum et Ecclesia 18, n. 1 (19 luglio 1997): 127–45. http://dx.doi.org/10.4102/ve.v18i1.1129.
Testo completoAbstract (sommario):
Violence as theological problem is a relative newcomer to the scene of Old Testament studies. It was only during the 1970’s that violence was given major attention by Old Testament scholars. In a number of studies the main focus was on Yahweh and his relation to violence. By the late I970’s the theories of Rene Girard on violence were applied to the Old Testament and played an important role in the thinking of Old Testament scholars on violence. In the last part of the article proposed solutions to the problem of violence in the Old Testament are discussed.
4
Emerson, Matthew Y. "Old Testament Worldview and Early Christian Apocalypses". Bulletin for Biblical Research 33, n. 1 (aprile 2023): 1–16. http://dx.doi.org/10.5325/bullbiblrese.33.1.0001.
Testo completoAbstract (sommario):
Abstract Simon Gathercole suggested at the 2015 meeting of the British New Testament Conference that what distinguishes the four canonical Gospels from apocryphal gospels is not primarily literary features, or even apostolicity per se, but apostolic content. This article makes a similar argument with respect to the book of Revelation and its relation to other early Christian apocalypses, namely that what distinguishes the canonical Apocalypse from others is its reliance on an Old Testament worldview.
5
Anderson, Bradford A. "Ireland and the Old Testament: Transmission, Translation, and Unexpected Influence". Journal of the Bible and its Reception 5, n. 2 (25 ottobre 2018): 141–69. http://dx.doi.org/10.1515/jbr-2018-0002.
Testo completoAbstract (sommario):
Abstract In spite of Ireland’s rich and complex religious history, the influence of the Old Testament in the shaping of the island is often overlooked. This study traces the use and reception of the Old Testament in Ireland through the centuries, focusing on stories of transmission, translation, and unexpected influence. In early Christian and medieval Ireland, the transmission of the Old Testament in diverse contexts points to an important role for the Old Testament in relation to social formation and notions of Irish history. Moving to early modern Ireland, the story of the translation of the Old Testament into Irish demonstrates how this collection contributed to contested issues of identity in this highly-charged era. Finally, we encounter stories of unexpected influence relating to Ireland and the Old Testament in James Ussher and John Nelson Darby. In both cases, ideas concerning the Old Testament that took shape in Ireland would go on to have impact on a global scale, even if this subsequent influence was a matter of accidence. Taken together, it is argued that the Old Testament has played a much more prominent role in the shaping of the social, cultural, and religious landscape of Ireland than is often assumed.
6
GENTRY, PETER J. "The Septuagint and the Text of the Old Testament". Bulletin for Biblical Research 16, n. 2 (1 gennaio 2006): 193–218. http://dx.doi.org/10.2307/26424076.
Testo completoAbstract (sommario):
Abstract This paper assesses the importance and relative worth of the witness of the Septuagint to the text of the OT. Proper methodology is established for using a version as a textual witness, and general guidelines are given concerning the relationship between the Septuagint and Masoretic Text and the worth of the Septuagint in relation to other witnesses to the text of the OT (Dead Sea Scrolls, Syriac, Targums, Vulgate).
7
Achtelstetter, Laura C. "Creation, Fall and Political Order — Prussian Conservatism and the Old Testament". Journal of the Bible and its Reception 8, n. 2 (1 ottobre 2021): 163–81. http://dx.doi.org/10.1515/jbr-2021-0009.
Testo completoAbstract (sommario):
Abstract This article examines differences within the theological basis of early nineteenth-century Prussian conservatism. By exploring the usage of the Old Testament in the writings of conservative thought leaders Ernst Wilhelm Hengstenberg, Ernst Ludwig von Gerlach, and Friedrich Julius Stahl, this article contributes to scholarship of both traditions of biblical interpretation and that of the relation of theology and political theory. The focus of this article centers on three concepts of the Old Testament and their implementation in conservative political doctrine. I will discuss Hengstenberg’s concept of biblical historicity and unity of Scripture, Gerlach’s use of the Old Testament as the source of a role model for just religious wars and a theocratic concept of law, as well as Stahl’s bible-based political philosophy of history and the resulting model of political order. Thus, the basis for different, resulting concepts of church, state, and nation that were merged into an overall religion-based political conservative doctrine in pre-1848 Prussia are analyzed.
8
Zhykharieva, Olena, e Olga Vorobyova. "Narrative ecotopics in English biblical discourse: A study of the Old and New Testaments". Revista de Investigaciones Universidad del Quindío 34, n. 1 (23 novembre 2022): 248–58. http://dx.doi.org/10.33975/riuq.vol34n1.725.
Testo completoAbstract (sommario):
Objective: This paper addresses the Old and New Testaments viewed from the econarrative perspective in environmental and social contexts.
Method: The method applied combines the techniques of conceptual, semantic, thematic, and narrative analyses in the authors' original interpretation.
Results and discussion: It examines biblical narrations via four discourse-forming concepts – GOD, NATURE, MAN, and SOCIETY, various combinations of which shape a set of narrative ecotopics focused on the concept of MAN. Such ecotopics as "Man and nature in their interaction", "Man and family relations", "Man in society", "Man's path to God" reveal the relationships between man, nature, God, family, and society as well as man's responsibility before God. Their ecological component is marked by verbocentric ecodescriptors actualized in narrative schemes.
Material: This study zeroes in on the narrative ecotopic "Man's path to God" with its subtopic "the way through sacrifice", presented in the stories of Abraham in Genesis and Hannah in 1 Samuel from the Old Testament as compared to the story of Jesus in 1 Peter, 1 John, and the Gospel of John from the New Testament.
Conclusions: In the Old Testament the path to God through sacrifice in ecologically charged narrations reflects the readiness of man to sacrifice his/her most valuable thing to prove their faithfulness and faith. In the New Testament Jesus' sacrifice involves the whole humankind, thanks to His sufferings for their sinless life.
9
Petersen, David L. "Portraits of David". Interpretation: A Journal of Bible and Theology 40, n. 2 (aprile 1986): 130–42. http://dx.doi.org/10.1177/002096438604000203.
Testo completo
10
Matić, Zlatko. "There is no Reality in this World until it comes down from Heaven". Nicholai Studies International Journal for Research of Theological and Ecclesiastical Contribution of Nicholai Velimirovich III, n. 6 (21 luglio 2023): 187–96. http://dx.doi.org/10.58199/nicholaistudies/ns.2023.3.6.187-196.
Testo completoAbstract (sommario):
The following paper is the address that is communicated at the promotion of the collection of articles Bishop Nikolaj Velimirović: Old Controversies in Historical and Theological Context in Belgrade, on March 14, 2023. The paper focuses on two specific topics — two discourses in the prophetic opus of Bishop Nicholai as a counterpart to the Old Testament messianic places in relation to their New Testament fulfillment. Those lofty but controversial prophecies of Nicholai are: 1) criticism of Europe and deified and untouchable European values, and 2) the question of truth and its reification in the modern world.
11
Sannikov, Sergiy Victorovich. "Covenants as an echo of the Eucharist. Typos of Lord’s Supper in the Old Testament". Ukrainian Religious Studies, n. 91 (11 settembre 2020): 11–44. http://dx.doi.org/10.32420/2020.91.2140.
Testo completoAbstract (sommario):
The article uses typological understanding of the Lord's Supper to analyze Old Testament text. Intertextual hermeneutics, which connects the lexical units of various parts of texts for comprehensive understanding allowed to see an echo of the Eucharist in Old Testament. One of the most expressive prototypes or typos of the Lord's Supper in the Old Testament is the idea of the Covenants and changing of the covenants.
The author analyzes the concept of testament and all cases of using this term in Old Testament texts, and concludes that the word “berith” in the biblical text cannot be identified only with the concept of contract, agreement or union. Also, it cannot be identified only with the concept of law, command or statute. The Testament should be taken holistically, combining different meanings of this concept. In this way, the “berith” describes the idea of a specific agreement, which has the character of a bloody decree. Therefore, on the basis of biblical ideas, the concept of a covenant in a broad sense can be presented as a relationship between God and people, which can be described as a God-initiated contract of a personal-corporate nature, which provides for mutual obligations.
This kind of relationship is characterized by a fixed immutability and is accompanied by signs, evidence and a special memory procedure. Therefore, in the Old Testament period, we can confidently talk only about the Covenant with Noah, Abraham and Moses, who were revealed and showed their inner, spiritual essence in the New Testament of Jesus Christ. Only in these cases did the signs of covenant relations in the narrow sense be revealed, namely: God's initiative, personal-corporate relations, the invariability and obligatory commemorativeness are caused. Other ancient covenants do not contain a complete religious component and are not eucharistic prototypes.
An important sign of the typos of the Lord's Supper in the Old Testament is the blood of the covenant. All covenants were accompanied by the shedding of sacrificial blood, which indicated the sacrifice of Christ and its echo in the Eucharistic cup.
This emphasizes the difference between “berith” as a covenant and “berith” as a commandment or statute. Bloodless covenant are not testaments in the full biblical sense of the word. The idea of a testament as a bloodline expresses the highest seriousness of mutual testamentary obligations. That is, a Testament is an inviolable contract, the non-fulfillment of which threatens death.
An additional feature of the testament, as shown in the article, was the theophanic Presence. It manifested itself not only at the time of the covenant, but also in an invisible way throughout its validity. The establishment of a covenant relationship has always been associated with theophany and could not have been otherwise, because the covenant is always personal, so God considered it necessary to show a personal presence at this crucial time.
The author proves that in all pre-Christian covenants there is a single prototype line that was revealed in Jesus Christ. By the faith and merit of the ancestor, his descendants enter into the covenant and enjoy the benefits and blessings of their predecessor, as well as inherit all his obligations to God. The people of the New Testament enjoy all the benefits and advantages not because of their own merits, but only because of the merits of Jesus.
The sign of entering into the Covenant of Jesus is water baptism (Col. 2: 11-13), which, as an external action, plays the role of a spiritual sign that indicates spiritual circumcision as a clipping of all sins.
Thus, the intertextual analysis of the New Testament and Old Testament texts revealed the typos of Lord's Supper and shows the Christ as a single one, who determines the conditions of the covenants and makes it valid.
12
Janse van Rensburg, N. A. "'n Samevatting en kritiese evaluasie van B. S. Childs se kanoniese benadering". Verbum et Ecclesia 9, n. 1 (2 agosto 1988): 22–32. http://dx.doi.org/10.4102/ve.v9i1.981.
Testo completoAbstract (sommario):
A summary and critical evaluation of B. S. Childs' canonical approach Childs is disappointed with the results of the historical critical method. He made an appeal for a totally new approach in which the relation between historical critical study of the Bible and its theological use as religious literature within the community of faith will be completely rethought. He proposes a canonical approach in which the final form of the text, not the pre- or past-canonical developments, will be normative for the community of faith. Because of Childs' enormous influence as Old Testament interpreter and the high standard of his work in the past, expectations ran high for the publication of his Old Testament Theology. In the light of his bold influence and the enormous promise of his work, Old Testament Theology in a canonical context is unfortunately a disappointment. One can only hope that he still intends writing a book that will illustrate how a theology is written in canonical context.
13
Hahn, Scott. "Covenant in the Old and New Testaments: Some Current Research (1994-2004)". Currents in Biblical Research 3, n. 2 (aprile 2005): 263–92. http://dx.doi.org/10.1177/1476993x05052433.
Testo completoAbstract (sommario):
The amount of biblical scholarship on covenant over the past decade is not great; however, significant work on the definition and taxonomy of covenant has helped to overcome certain reductionistic tendencies of older scholarship, which has contributed, in turn, to a better grasp of the canonical function of the term in the Old and New Testaments. In Old Testament scholarship, the idea that covenant simply means ‘obligation’ and is essentially one-sided (Kutsch, Perlitt) has been largely abandoned in favor of the view that covenants establish kinship bonds (relations and obligations) between covenanting parties (Cross, Hugenberger). There is also broad recognition that the richness of the concept cannot be exhausted merely by analyses of occurrences of berith or certain related phrases. In New Testament scholarship, some small strides have been made in assessing the significance of covenant in the Gospels; whereas discussion of covenant in Paul has been dominated by the ‘New Perspective’ debate over ‘covenantal nomism’. Finally, some light has been shed on the meaning and significance of diatheke in two highly controverted texts (Gal. 3.15-16; Heb. 9.16-17).
14
Voinov, Vitaly. "Observations on Old Testament Kinship Relations and Terminology". Bible Translator 55, n. 1 (gennaio 2004): 108–19. http://dx.doi.org/10.1177/026009350405500103.
Testo completo
15
Ademiluka, S. Olusola. "Justice and Righteousness on Old Testament Prophets in Relation to Insecurity in Nigeria". Journal for Semitics 26, n. 1 (30 agosto 2017): 294–316. http://dx.doi.org/10.25159/1013-8471/3118.
Testo completo
16
Oberdorfer, Bernd. "Das Alte Testament in christlicher Perspektive". Evangelische Theologie 77, n. 2 (1 aprile 2017): 88–100. http://dx.doi.org/10.14315/evth-2017-0204.
Testo completoAbstract (sommario):
Abstract According to Notker Slenczka, Jesus redefined the early Jewish understanding of God so radically that the Old Testament could not remain an adequate expression of the Christian idea of God. Moreover, in the light of historical criticism, the messianic promises of the OT could no longer be read as prophetic references to Jesus, either. The OT could hence only be seen as revelation to Jews; for Christians, however, it is valuable as paradigmatic expression of human reality and their necessity of salvation only, and to them authentic information about redemption is provided only by the New Testament. The essay discusses this position and defines a possible Christian view on the relation between Old and New Testament based on the insight that Jesus’ redefinition of the image of God can only be understood in the light of the history of God’s self-revelation to Israel, of which Jesus is a part; from a Christian perspective, the words, actions and fate of Jesus then also shed new light on the history of God’s self-revelation to Israel.
17
TCHAPARIAN, Vicky. "HANDMAIDS IN ATWOOD’S GILEAD VS HANDMAIDS IN THE HOLY BIBLE". Foreign Languages in Higher Education 22, n. 1 (24) (16 maggio 2018): 268–74. http://dx.doi.org/10.46991/flhe/2018.22.1.268.
Testo completoAbstract (sommario):
In her dystopian novel, The Handmaid’s Tale, Margaret Atwood reveals handmaids as the products of the patriarchal society of the Republic of Gilead which considers women’s existence related to sex and childbearing, thus depriving them of their human qualities and rights. Also, in the patriarchal society of the Old Testament (Book of Genesis & the Book of Numbers), women who couldn’t bear children for their husbands had handmaids who served their masters through childbearing. The present paper is an attempt to reveal the relation of Atwood’s Republic of Gilead where Serena Joy had handmaids to bear her children to the City of Gilead in the Old Testament, the book of Genesis, where Rachel and Leah also had handmaids to bear them children.
18
Deepak, N. Varun. "AN UNDERSTANDING OF FORGIVENESS IN HEBREW WORLDVIEW". Biblical Studies Journal 04, n. 02 (2022): 82–93. http://dx.doi.org/10.54513/bsj.2022.4206.
Testo completoAbstract (sommario):
This paper explores the Hebrew worldview on forgiveness. The paper explores several terms used in the Old Testament Scriptures. In addition, an attempt has been made to dive into Rabbinical understanding on forgiveness. The aim of the paper is to examine the values and priorities of the Jewish world in relation to forgiveness and repentance.
19
Вевюрко, Илья Сергеевич. "Religious Motives of the Creation of Old Testament Pseudepigrapha". Библия и христианская древность, n. 1(5) (15 febbraio 2020): 133–61. http://dx.doi.org/10.31802/2658-4476-2020-1-5-135-162.
Testo completoAbstract (sommario):
В статье исследуется гипотетическое отношение авторов псевдоэпиграфов, как носителей религиозного сознания, к их собственному творчеству. Для этого выявляется специфика псевдоэпиграфа как особого типа текста, а также рассматриваются различные виды литературного творчества и его мотивации, с тем чтобы выявить наиболее релевантные мотивы. Также предпринимается обзор и критика существующих гипотез природы псевдонимии в парабиблейской литературе, включая концепции, касающиеся предпосылок и условий создания «переписанной Библии». Выясняются причины, по которым, отличаясь и от канонического текста, и от литературной фикции, но представляя собой то, что сами его создатели считают записью откровения, псевдоэпиграф не мог не быть псевдонимичным по условиям литературного процесса эпохи, его породившей. В конце статьи сделаны выводы о природе отношения псевдоэпиграфического корпуса текстов к каноническому. There is explored in the article a hypothetical attitude of the authors of pseudepigrapha, given that they had a religious consciousness, to their literary work. For such a purpose there is revealed a specifity of pseudepigraph as a special type of text, and different types of literary creativity and its motivation are examined in order to identify the most relevant motives. There is also undertaken the review and criticism of existing hypotheses of the nature of the pseudonymity in parabiblical literature, including concepts relating to the background and conditions for the creation of a «rewritten Bible». There are clarified the reasons for which pseudepigraph, differing from both the canonical text and the literary fiction, but representing what its creators themselves consider to be a record of revelation, could not but be pseudonymous in conditions of the literary process of the era that gave rise to it. At the end of the article, conclusions are drawn about the nature of relation between the pseudepigraphic corpus of texts and the canonical one.
20
Вевюрко, Илья Сергеевич. "Religious Motives of the Creation of Old Testament Pseudepigrapha". Библия и христианская древность, n. 1(5) (15 febbraio 2020): 133–61. http://dx.doi.org/10.31802/2658-4476-2020-1-5-135-162.
Testo completoAbstract (sommario):
В статье исследуется гипотетическое отношение авторов псевдоэпиграфов, как носителей религиозного сознания, к их собственному творчеству. Для этого выявляется специфика псевдоэпиграфа как особого типа текста, а также рассматриваются различные виды литературного творчества и его мотивации, с тем чтобы выявить наиболее релевантные мотивы. Также предпринимается обзор и критика существующих гипотез природы псевдонимии в парабиблейской литературе, включая концепции, касающиеся предпосылок и условий создания «переписанной Библии». Выясняются причины, по которым, отличаясь и от канонического текста, и от литературной фикции, но представляя собой то, что сами его создатели считают записью откровения, псевдоэпиграф не мог не быть псевдонимичным по условиям литературного процесса эпохи, его породившей. В конце статьи сделаны выводы о природе отношения псевдоэпиграфического корпуса текстов к каноническому. There is explored in the article a hypothetical attitude of the authors of pseudepigrapha, given that they had a religious consciousness, to their literary work. For such a purpose there is revealed a specifity of pseudepigraph as a special type of text, and different types of literary creativity and its motivation are examined in order to identify the most relevant motives. There is also undertaken the review and criticism of existing hypotheses of the nature of the pseudonymity in parabiblical literature, including concepts relating to the background and conditions for the creation of a «rewritten Bible». There are clarified the reasons for which pseudepigraph, differing from both the canonical text and the literary fiction, but representing what its creators themselves consider to be a record of revelation, could not but be pseudonymous in conditions of the literary process of the era that gave rise to it. At the end of the article, conclusions are drawn about the nature of relation between the pseudepigraphic corpus of texts and the canonical one.
21
Manullang, Megawati. "MISI DALAM PERJANJIAN LAMA". Jurnal Teologi Cultivation 3, n. 1 (14 luglio 2019): 79–87. http://dx.doi.org/10.46965/jtc.v3i1.258.
Testo completoAbstract (sommario):
AbstractGenerally, missiology can be understood as the study of the Gospel messagespreading or what is better known as Sending. Thus, this Gospel spreading isconsidered as one of the main task or function of churchestht is to share the good news about Jesus Christ worldwide. Therefore, this comprehension cannot be taken wrong, however in the Old Testament, missiology has to be seen from the standpoint on “how God the Father called and sent his servants to carry out all the tasks assigned to them in order to turn the people of Israel from their stubborness so that they could be saved and not be perished in the punishment that were bounded to them’’ In the old Testament there is an obvious assignment to do the outreach mission to all nations all around the world. The main focus in the Old Testament is the choosing of Israel and its relations to the other nations.Key words: Mission, Old Testament
22
Freedman, Linda. "Errant Boys and Accidental Falls: Ontological Exegesis in Dickinson’s Old Testament Poems". Literature and Theology 34, n. 1 (9 novembre 2019): 19–40. http://dx.doi.org/10.1093/litthe/frz038.
Testo completoAbstract (sommario):
Abstract This article reads several of Dickinson’s Old Testament poems in a way that suggests her exegesis was not just concerned with epistemic limit, as scholarship to date has emphasised, but also with the ontological effects of biblical narrative and interpretation: the extent to which hermeneutics both shape and reflect a way of being in the world. It discusses the ways in which Dickinson tests the reach of revisionary, poetic, exegesis, situates Dickinson in relation to a 19th-century shift from Providence to circumstance and asks whether narratives of chance function that differently to the received narrative of Providence.
23
McKenna, John E. "The Concept of Hebel in the Book of Ecclesiastes". Scottish Journal of Theology 45, n. 1 (febbraio 1992): 19–28. http://dx.doi.org/10.1017/s0036930600038886.
Testo completoAbstract (sommario):
Today scholars still struggle to apprehend the meaning of hebel (vanity) in the Book of Ecclesiastes. It has become recognized that Old Testament theologians like Walter Eichrodt, Gerhard von Rad, and Ronald Clements did not essentially integrate the Wisdom Tradition of ancient Israel into the development of their theologies. In his Tyndale lecture on the Old Testament of 1965, David Hubbard argued for a new sensitivity to the relationship that must exist between covenant and wisdom in the community of faith. A. Graeme Auld has insisted that the alienation of wisdom from covenant traditions has caused such acute problems in understanding the Old Testament that we are in danger of not grasping at all the relation between the Word of God and the Word of Man. These problems may be linked not only to the question about why the Book of Ecclesiastes was allowed into the Canon of Israel, but also to the very hearing we claim to possess of the revelation of the Word of God in the world and the way the world has actually been made to be. All this should tell us that the significance of the concept of hebel in the Book of Ecclesiastes requires a real clarification of profound consequence for our knowledge of God in the world.
24
Williams, J. Tudno. "Book Review: The Relation between the Testaments, the Old Testament and the Significance of Jesus: Embracing Change — Maintaining Christian Identity". Expository Times 111, n. 6 (marzo 2000): 206. http://dx.doi.org/10.1177/001452460011100607.
Testo completo
25
Apressyan, Ruben G. "The Principle of Reciprocity in the Old Testament Ethics". Ethical Thought 22, n. 2 (2022): 100–115. http://dx.doi.org/10.21146/2074-4870-2022-22-2-100-115.
Testo completoAbstract (sommario):
The principle of reciprocity is fundamental to the Old Testament moral world and is traced in all its main manifestations. In the Old Testament books, they are comprehensively presented in descriptions of both, the relationship between God and the humans, and human relations. The article considers the principle of reciprocity on the basis of its main forms – Lex Talionis, gratitude and the Golden Rule, in its two types – retrospective reciprocity of retaliatory actions (positive or negative) and prospective reciprocity of initiative actions that implement an agent’s benevolence towards others. The study has been grounded on a normative-ethical analysis of imperative and narrative texts of the Old Testament books. Some narrative plots (Gen. 21: 22–24, 27; 26: 26–31; Nav. 2: 1–24) are especially significant for the study of the Golden Rule, which is present in the Old Testament mostly rudimentary: the analysis of the corresponding narratives allows us to reconstruct the process of crystallization of thinking in the spirit of the Golden Rule at a proto-normative stage. The Lex Talionis and the Golden Rule normative dynamics shows that the principle of reciprocity, which initially emerged in the practice of trade exchanges and became a means to ensure the coherence of social relations, was gradually realized as a universal principle of social life and as such turned out to be fundamental for morality.
26
Kim, Yeong Seon. "Does the Old Testament Conceptualize a Beginning and an End of Time? An Exploration of Time in the Bible". Society of Theology and Thought 88 (30 giugno 2023): 9–55. http://dx.doi.org/10.21731/ctat.2023.88.9.
Testo completoAbstract (sommario):
The present article undertakes an examination of the concept of time in the Old Testament, specifically in relation to the question of whether the text presupposes the beginning and end of time. The investigation proceeds in several stages, the first of which involves a close analysis of the term bᵊrēʾšît as it appears in Genesis 1:1. After carefully examining diverse interpretations of the term, including the conventional perspective that defines rēʾšît as an absolute state noun and Genesis 1:1 as an independent clause, the writer arrives at the conclusion that it cannot be conclusively established that Genesis 1:1 denotes the absolute inception of time.
The investigation then turns to the examination of three phrases that are commonly associated with the end of time: ʿeṭ-qēṣ, ʾaḥǎrîṭ hayyāmîm, and yôm yhwh. The writer considers these expressions carefully in order to de-termine whether they presuppose the end of time. Additionally, the writer examines the word ʿôlām in order to assess whether it connotes endless time or atemporality. It is argued that the biblical authors’ interest in the end of time does not imply the concept of absolute disappearance of time, but rather expresses the hope for the opening of a new era. Furthermore, the word ʿôlām is found to indicate permanance rather than endlessness or atemporality. It is important to note that the descriptions of time in the Old Testament are conveyed through symbolic and metaphorical language, rather than through theoretical, physical, or mathematical analysis. Consequently, attempts to impose a single, specific view of time onto the Old Testament's descriptions should be avoided, especially when engaged with scientific, philosophical, or other cultural perspectives on time.
27
Koder, Johannes. "Time as a Dimension of Byzantine Identity". Studia Ceranea 9 (30 dicembre 2019): 523–42. http://dx.doi.org/10.18778/2084-140x.09.26.
Testo completoAbstract (sommario):
The notion of identity (tautotes) was discussed, often in contrast to its opposite “otherness” (heterotes), not only during Classical Antiquity but also by Christian and Byzantine authors since Late Antiquity. Fundamental manifestations of every dimension of Byzantine identity – and in particular of collective identity – are language (including culture), religious (and political) commitment, space and time; these phenomena are deeply rooted in human consciousness. This paper deals with the relation between identity and time (temporality). This relation is analysed on the basis of key terms like aion, kairos and chronos and the relations among them; the individualization of temporality becomes manifest in combinations of the mentioned terms with adjectives like emos or hemeteros. Not surprisingly, Byzantine authors – referring to passages in the Old and the New Testament – dealt mainly with eschatological (cosmic) time in relation to individual and collective identity, whereas the interest in the historical dimension of time was limited to authors of a small educated class.
28
Orel, Irena. "Prepositional phrases with verba dicendi from Dalmatin's translation of the Bible (1584) in relation to foreign language translations". Linguistica 46, n. 1 (1 dicembre 2006): 173–79. http://dx.doi.org/10.4312/linguistica.46.1.173-179.
Testo completoAbstract (sommario):
In a diachronic perspective from the 16th century to the present, this article inves tigates translated interlinguistic agreement and difference in the use of the temporally marked Slovenian prepositional phrases that appeared in the semantic group of verba dicendi in the first two books of the Old Testament and the New Testament of the old est Slovenian translation of the Bible, from 1584, and that were replaced in the mod em literary language in the 19th century by the introduction of prepositionless or other prepositional patterns. A comparison is made on the basis of Internet publications of parallel sections of six foreign language translations (Latin, German, two English [17th century and modem], French and Russian), and the extent to which these preposition al phrases are covered by older or modem literary Slovenian syntactic patterns is deter mined .
29
Moga, Ioan. "Jewish Elements in the Tradition of the Orthodox Church. A Contribution to Dialogue". Review of Ecumenical Studies Sibiu 11, n. 2 (1 agosto 2019): 167–79. http://dx.doi.org/10.2478/ress-2019-0013.
Testo completoAbstract (sommario):
Abstract The present article deals with the question of Jewish and Christian-Orthodox dialogue. The author focuses on the ambivalences regarding the relation to Jewish heritage in the liturgical tradition of the Orthodox Church: on the one hand, an un-reflected anti-Judaism of the old byzantine texts (especially in the “Holy and Great Week”), on the other hand a distinctive, hagiographical appreciation of the personalities of the Old Testament. The main challenge remains the development in the Orthodox collective mentality of a new sensibility (in sense of a metanoia) regarding this matter.
30
Belkin, Aleksey I. "The ethic content of the historical concept of the sacred books (experience of comparative historical analysis of the Bible and the Koran)". Humanitarian: actual problems of the humanities and education 20, n. 1 (5 aprile 2020): 61–71. http://dx.doi.org/10.15507/2078-9823.049.020.202001.061-071.
Testo completoAbstract (sommario):
The introduction substantiates the need to address the ethic foundations of human life in connection with the discussions on the search for a way out of the modern civilization of the systemic crisis. Materials and Methods. The object and subject of research are indicated. Based on this, it is given the argumentation for the choice of research methods, which are the method of studying primary sources and comparative historical analysis. Results. A number of preliminary observations are made, which indicate the peculiarities of the study of the problem under consideration. It is indicated the difference of approaches to understanding the history of mankind in the Old and New Testaments of the Christian’s Holy Scripture and in the Koran. As a starting point of comparative historical analysis, the ethic content of the historical concept of the Holy books is highlighted, it is noted that all of them are united by the idea of human sinfulness and the inevitability of punishment for sins. It is given the analysis of the ethic content of the historical concepts of the Old and New Testaments based on the fundamental ideas that determine the content of history of God’s nation of Israel and the Great Commandment. In relation to the Old Testament, the author analyzes the contradictory influence of the idea of God’s nation on the formation of ethics. The analysis of the moral content of the historical concept of the Koran is given based on the recognition of the importance of the prophets in human history; the main plot lines associated with the moral content of this activity are indicated. Discussion and Conclusion. The author substantiates the importance of understanding the historical concept of the sacred books for modern civilization and shows the importance of affirming in interpersonal relations the highest moral principles that form a respectful attitude to a human being.
31
Spronk, Klaas. "There is a Crack in Everything". Exchange 45, n. 2 (12 aprile 2016): 130–40. http://dx.doi.org/10.1163/1572543x-12341397.
Testo completoAbstract (sommario):
As a contribution to the ongoing discussion about the relation between monotheism and violence a comparison is made between polytheistic stories about the annihilation of mankind and the monotheistic Old Testament story of the flood. There appear to be many ambiguities in Genesis 6-9, also concerning the image of God. This leaves room for criticism on the abuse of power. Whereas polytheism tends to fatalism, monotheism seems to offer a more hopeful view. It cannot be denied, however, that the Old Testament also testifies of monotheism which does not tolerate deviating religious views and in this way can be used to legitimize violence. Nevertheless, there are small but important indications in the text describing violence in the name of God that God is broader minded in this regard than many religious hardliners see Him. Inspired by a text of Leonard Cohen one could call them ‘cracks’ in the holy scriptures which will help to let more light of tolerance come in.
32
Erbele, Dorothea. "Gender trouble in the Old Testament three models of the relation between sex and gender". Scandinavian Journal of the Old Testament 13, n. 1 (gennaio 1999): 131–41. http://dx.doi.org/10.1080/09018329908585147.
Testo completo
33
배정훈. "The Relation between the Old Testament and the New Testament: Focusing on the Book of Daniel Cited in the Book of Revelation". Korean Journal of Old Testament Studies 24, n. 4 (dicembre 2018): 12–38. http://dx.doi.org/10.24333/jkots.2018.24.4.12.
Testo completo
34
Steinby, Liisa. "The Rehabilitation of Myth: Enlightenment and Romanticism in Johann Gottfried Herder’s Vom Geist der Ebräischen Poesie". Sjuttonhundratal 6 (1 ottobre 2009): 54. http://dx.doi.org/10.7557/4.2760.
Testo completoAbstract (sommario):
In literary, cultural and historical study of mythology, Johann Gottfried Herder is often portrayed as the bridge between the Enlightenment and the Romantic age. Myths for Herder were not only material for poetry, but the essential content of religion. Herder’s new understanding of myth and religion did not, however, signify a rejection of the Enlightenment principle of rationality. On the contrary, this understanding expanded and transformed his understanding of rationality. Herder regarded man’s mythopoetic activity as a genuine and natural form of man’s cognitive appropriation of the world. The personification of natural forces in the cultural creation of gods did not denote a return to irrationalism, but an extended form of rationality. According to Herder, the Bible had to be read as a human mythopoetic creation. The Old Testament, which depicts the special relation of God to His people, was in Herder’s <em>Vom Geist der ebräischen Poesie</em> (1782–1783) the result of a poetic worldview characteristic of nomadic societies. Herder did question the validity of the Old Testament as a true source of religion and its usefulness even for modern man. Mythology did not have to be rejected as untrue imagination. Old Testament monotheism could be related to Spinoza’s pantheism and the Law of Moses could be seen as a precursor of the modern constitutional tradition.
35
Earl, Douglas S. ""Minimalism" and Old Testament Theological Hermeneutics: The "David Saga" as a Test Case". Journal of Theological Interpretation 4, n. 2 (2010): 207–28. http://dx.doi.org/10.2307/26421304.
Testo completoAbstract (sommario):
Abstract In recent OT scholarship, there is a growing tendency to understand the portrayal of Israel in the OT as bearing little relation to the ancient Israel of history—the so-called minimalist stance. In particular, the existence of a united monarchy under David is now questioned and often rejected. Readers of the OT with theological concerns often appear to confront or disengage with these trends and their implications for the study of the OT. But might theological interpreters fruitfully engage with minimalist readings of the OT? Taking John Van Seters's The Biblical Saga of King David as a test case of a radically revisionist reading of the life of David, the implications of a reading of this sort are considered in hermeneutical and theological perspective.
36
Earl, Douglas S. ""Minimalism" and Old Testament Theological Hermeneutics: The "David Saga" as a Test Case". Journal of Theological Interpretation 4, n. 2 (2010): 207–28. http://dx.doi.org/10.2307/jtheointe.4.2.0207.
Testo completoAbstract (sommario):
Abstract In recent OT scholarship, there is a growing tendency to understand the portrayal of Israel in the OT as bearing little relation to the ancient Israel of history—the so-called minimalist stance. In particular, the existence of a united monarchy under David is now questioned and often rejected. Readers of the OT with theological concerns often appear to confront or disengage with these trends and their implications for the study of the OT. But might theological interpreters fruitfully engage with minimalist readings of the OT? Taking John Van Seters's The Biblical Saga of King David as a test case of a radically revisionist reading of the life of David, the implications of a reading of this sort are considered in hermeneutical and theological perspective.
37
Taylor, Steve. "Cultural Hybridity in Conversion: An Examination of Hapkas Christology as Resistance and Innovation in Drusilla Modjeska’s The Mountain". Mission Studies 36, n. 3 (9 ottobre 2019): 416–41. http://dx.doi.org/10.1163/15733831-12341677.
Testo completoAbstract (sommario):
Abstract This essay analyzes Christian witness, applying a post-colonial lens to Drusilla Modjeska’s The Mountain to account for conversion and transformation in Papua New Guinea. A hapkas (half-caste) Christology of indigenous agency, communal transformation and hybridity is examined in dialogue with New Testament themes of genealogy, redemption as gift and Jesus as the new Adam. Jesus as “good man true” is placed in critical dialogue with masculine identity tropes in Melanesian anthropology. Jesus as ancestor gift of Canaanite descent is located in relation to scholarship that respects indigenous cultures as Old Testament and post-colonial theologies of revelation which affirm cultural hybridity and indigenous innovation in conversion across cultures. This hapkas Christology demonstrates how a received message of Christian mission is transformed in a crossing of cultures.
38
Makkaveev, Nikolai A. "On the Dogs-Prostitutes in the Old Testament". Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, n. 6 (2022): 58. http://dx.doi.org/10.31857/s086919080023579-3.
Testo completoAbstract (sommario):
Despite the widespread ideas, there were no cult male prostitutes in Ancient Israel. Therefore, we must reject the popular hypothesis according to which the “dogs” in Deuteronomy (23:19) meant “male prostitutes”. The interpretation of female qedešot and male qedešim as cult harlots and fornicators dates back at least to the Vulgate (late 4th century) (while the translators of the Septuagint did not understand these words and interpreted them according to context). However, such an understanding contains a huge number of logical stretches and internal contradictions. We agree with Phyllis Ann Bird’s hypothesis about its origin. The interpretation of Mesopotamian temple singers and dancers assinnu as cult homosexual prostitutes analogous to the “dogs” looks unconvincing. Qedešot were minor servants at local sanctuaries, who supposedly disappeared as a result of the reform of the Jewish religion under Josiah (7th century BC) and were analogous to the Mesopotamian qadištu priestesses. both groups had no sexual functions. Hosea (8th century BC) compared qedešot to prostitutes (4:15) following the biblical prophets’ manner of calling “fornication” all that they considered a betrayal of the YHWH cult. In the story about Judah and Tamar, qedeša is used as an euphemism for the harlot (Gen. 38:21). The qedešim were invented by the compiler of the Deuteronomy (23:19), who did not know who the qedešot were, but duplicated them in the masculine gender, to give the prohibition an absolute character. The remaining references to qedešim are either revoicings and reinterpretations of the consonantal text under the influence of Deuteronomy (2 Kings 23:7; Job 36:14), or later insertions to explain the origin of the qedešim in Israel (1 Kings 14:23; 15:11; 22:47).
39
Britt, William G. "God's Holiness and Humanity's Self-Esteem". Journal of Psychology and Theology 16, n. 3 (settembre 1988): 213–21. http://dx.doi.org/10.1177/009164718801600301.
Testo completoAbstract (sommario):
The postulate that the holiness of God has a direct bearing on the self-esteem needs of human beings is integratively explored. God's holiness is defined and elucidated in relation to both Old and New Testament believers. The process by which believers partake of his holiness is tied to his dwelling among them. Self-esteem is defined from a psychological perspective. Both the basic components and specific facilitators of human self-esteem are identified and are shown to be satisfied by partaking of his holiness.
40
Popova, Tatiana G. "Old Testament Names in the Text of the Ladder of John Climacus". Вопросы Ономастики 19, n. 2 (2022): 66–84. http://dx.doi.org/10.15826/vopr_onom.2022.19.2.017.
Testo completoAbstract (sommario):
The paper explores twenty-one Old Testament names found in the text of the translated monument of early Slavic writing, the Ladder of John Climacus. These personal names are a special kind of biblical quotations referring to the events of the Holy History. The study builds on a comparative analysis of the Greek text of the Ladder according to the publication in Patrologia Graeca (Vol. 88) and the text of the oldest Russian manuscript of the 12th century. The author looks to identify various strategies of delivering biblical citations used by the author, translator and scribe of the book, which is explained by the absence of the canonical text of the Holy Scriptures and the long history of existence of the Ladder in Byzantine and Slavic book literature. The article follows research on the collective church memory of medieval scribes which manifests itself in the commonality of topics, images, plots, ideas, and expressions that go back to the text of the Bible. The novelty of the work lies in incorporating new linguistic material extracted both from the text published in Patrologia Graeca and from the texts of unpublished Byzantine and Slavic codes. Personal names found in the Greek text of the Ladder (Jacob, Moses, David, Job, Lot, Adam) allude to key symbolic images and reveal several functions of the Old Testament anthroponyms in the Ladder texts: referential, symbolic, emphatic and indexical. Observations on the text of the translation evidenced to the high skill and erudition of the author of the first Slavic translation but at the same time revealed a translation error (new Adam), which was obviously caused by illegible or incorrect reading in the Greek version used as a source text for the translation. Contrastingly, the Russian manuscript under study showcases spelling inconsistencies in relation to Old Testament names as well as multiple errors and omissions of the names of characters. These are the result of multiple copies of the book made by inattentive and inexperienced scribes, one of whom was the scribe of the oldest surviving manuscript of the Ladder, created two centuries after the first translation appeared.
41
Bruni, Luigino. "Capitalism and Its New–Old Religion: a Civil Economy Perspective". Journal for Markets and Ethics 6, n. 1 (1 giugno 2018): 121–32. http://dx.doi.org/10.2478/jome-2018-0032.
Testo completoAbstract (sommario):
Abstract From the very beginning of civilization, economic reality and words have been intertwined with religions and vice versa. It would be enough to think at the phenomenon of sacrifice, that is, the first “language” that religions used to communicate with the divine. In the Western culture, a deep cross-fertilization between theology and oikonomia has occurred in both the Old and the New Testament. In addition, modern political and civil economy, namely the Northern and Southern European economic traditions, can be properly understood in relation to Christian religion in its Catholic and reformed humanisms. These two different spirits of capitalism have still important effects in today’s US and EU ways of understanding the nexsus between market and society. In this paper, the author explores some of the issues where these differences in spirit are more relevant (i.e., gratuitousness and meritocracy) and then concludes with some hints about the nature of a different “spirit” of capitalism, that is coming from the Catholicism.
42
Chitando, Ezra, e Masiiwa Gunda. "HIV and AIDS, Stigma and Liberation in the Old Testament". Exchange 36, n. 2 (2007): 184–97. http://dx.doi.org/10.1163/157254307x176598.
Testo completoAbstract (sommario):
AbstractAs the HIV and AIDS pandemic continues to affect most parts of Sub-Saharan Africa, the church has attempted to mitigate its effects. Unfortunately, stigma has emerged as a major challenge. The church has been implicated in stigmatizing people living with HIV and AIDS. Some Christians have used the Bible to justify the exclusion of people living with HIV and AIDS. This article examines HIV and AIDS stigma. It highlights the various forms of stigma, alongside exploring the occurrence of stigma in the Hebrew Bible. The study calls for a re-reading of the Hebrew Bible in the context of HIV and AIDS stigma and discrimination. It argues that the theme of liberation that underpins the Hebrew Bible implies that stigma has no place in human relations. The paper draws attention to the need to bring liberation to the heart of mission in the light of HIV and AIDS in Africa.
43
Nürnberger, Klaus. "Justice and peace - a survey of issues". Religion and Theology 1, n. 1 (1994): 37–64. http://dx.doi.org/10.1163/157430194x00051.
Testo completoAbstract (sommario):
AbstractThis article offers a condensed survey of justice and peace issues in Christian ethics. It was originally written for an evangelical encyclopedia but was not accepted by the editors, possibly because of its historical critical and social critical stance. It begins with the historical origins of the concepts of law in the Old Testament, namely covenant law and cosmic order, their profound transformations in biblical history and their final form in the New Testament. Then we mention a few important developments in the history of the church from the Constantinian reversal, over the Reformation and the Enlightenment to the modern revolutionary spirit. Then we highlight a few aspects of the modern discussion, such as the accelerating development of science and technology, the emergence of a global, highly imbalanced economy, the rise and fall of Marxist socialism, a renewed upsurge of ethnic sentiments, and so on. Finally we offer a few directives for the contemporary debate, focusing on the relation between justice and peace.
44
Gregersen, Niels Henrik. "Generøsitetens teologi". Dansk Teologisk Tidsskrift 71, n. 2 (26 giugno 2023): 77–99. http://dx.doi.org/10.7146/dtt.v71i2.138270.
Testo completoAbstract (sommario):
„A Theology of Generosity“, aims to reinterpret the doctrine of grace in the light of postmodern discussions on gift and giving. It is argued that the idea of a divine-human reciprocity is already entailed in the Old Testament term berakah (blessing/thanking) as well as in the New Testament concepts of eulogéo (blessing/praising) and cháris (grace). The concept of reciprocity, however, is in need of a phenomenological clarification. Three conditions for a suitable concept of divine generosity and giving are identified: (1) God must be able to carry the risk of being the first donor without receiving returns; the almighty God is not in need of returns. (2) Grace should not be seen as mere object; rather the self-giving God is present in the gift of grace. (3) The God-human relation should not be conceived of as merely a bilateral relation (with immediate or postponed counter-gifts); rather the grace of God facilitates a wider circulation of gifts. With the gift of grace, human beings receive an impulse to pass on the gifts of grace to other creatures within a multilateral network of giving and receiving. Never, however, should the human ability to do so be seen as a condition for divine generosity.
45
Najafi, Salimeh, Mohammadreza Hajiesmaeili e Mahdi Motia. "STUDY THE IMAGE OF DEATH IN THE QUR'AN AND COVENANTS". Humanities & Social Sciences Reviews 8, n. 6 (28 dicembre 2020): 18–28. http://dx.doi.org/10.18510/hssr.2020.863.
Testo completoAbstract (sommario):
Purpose of the study: The phenomenon of death and its attitude is one of the basic issues in human life. The question that has always occupied the human mind in this regard is: What is death? What does he do to a man in the end?
Methodology: And how do the heavenly books that have the most knowledge of man portray this phenomenon to the audience of their time? In this article, we try to use the analytical-descriptive method and unbalanced comparison, while examining the verses of death in the Bible and then comparing them with the Qur'an, to state that although the books of the Old and New Testaments have been distorted over time.
Results: They may have disagreements with the Qur'an on this subject, but ultimately state that death is a phenomenon in the powerful iodine of the incomparable Creator, which has never been the destruction of man, but an evolutionary stage of human life. The presence of death in human life depends on human actions and behavior. By comparative study in these books, it seems that: Death in the verses of the Old Testament in various meanings such as: death and destruction, sleep and separation of the body used in While in the books of the New Testament, attention to the meanings after death has been given more attention and has been expressed with interpretations such as the day of separation, auditing, and arbitration, while from the perspective of the Qur'an, And life is again for the human soul.
Applications of this study: This thesis can have many applications for example in universities that teach theology, philosophy of religion, and mysticism. These fields can use the results of this study in their researches. Moreover, those who interest in religious studies can use it.
The novelty of the study: This study reveals the clear relation between divine religions as Islam, Judaism, and Christianly.
46
Turner, Max. "Approaching ‘personhood’ in the New Testament, with special reference to Ephesians". Evangelical Quarterly 77, n. 3 (21 aprile 2005): 211–33. http://dx.doi.org/10.1163/27725472-07703002.
Testo completoAbstract (sommario):
The article first examines general linguistic issues involved in speaking about personhood in the NT, and argues that it is not anachronistic to ask how the NT (or any other ancient document) relates to a modern linguistic stereotype of ‘personhood. In a second part, the article examines further the objects and method of such an inquiry. In part 3, we examine the more general NT contribution, and its Christological focus of the issues. Part 4 provides a relatively detailed analysis of personhood (alienated and reconciled) in Ephesians: the single NT writing that provides richest analysis of our theme. Part 5 briefly considers some implications of the dynamic/relational model of personhood elicited there to more modern questions about personhood in relation to foetal life and in the diminishments of old age.
47
Spieckermann, Hermann. "“YHWH Bless You and Keep You”: The Relation of History of Israelite Religion and Old Testament Theology Reconsidered". Scandinavian Journal of the Old Testament 23, n. 2 (9 dicembre 2009): 165–82. http://dx.doi.org/10.1080/09018320903303520.
Testo completo
48
Лизгунов, Павел. "Humility and humble mindedness. The relation of the terms and the reason for creating new terminology". Theological Herald, n. 3-4(18-19) (15 settembre 2015): 118–35. http://dx.doi.org/10.31802/2500-1450-2015-18-19-118-135.
Testo completoAbstract (sommario):
В статье исследуется соотношение понятий смирения и смиренномудрия и делается попытка понять причины появления нового термина «смиренномудрие». Смирение – ветхозаветная и христианская добродетель, не известная античности. В греческой античности соответствующее понятие ταπείνωσις имело преимущественно отрицательное значение. В Ветхом Завете соответствующие еврейские слова anaw и anawa передавались, в зависимости от контекста, различными словами: «нищий», «угнетенный», «кроткий» и др. В Новом Завете добродетель смирения переходит в разряд главных. По-видимому, это и послужило основной причиной создания нового специального термина для обозначения этой добродетели, каковым стало смиренномудрие. Его отличие от смирения в том, что смиренномудрие – слово чисто христианского дискурса, тогда как смирение – более широкое понятие. В христианском контексте оно становится синонимом смиренномудрия. Автор делает вывод о том, что смиренномудрие является переводом на язык греческой античности нового для нее ветхо- и новозаветного понятия духовной нищеты и смирения. The article explores the relation between two similar terms of one Christian virtue: ταπείνωσις (humility) and ταπεινοφροσύνη (mind of humility). The first word originates from Greek antique texts, but in Christianity changes its meaning from negative to positive. The second term first appears in the writings of Apostles Peter and Paul and has a primarily Christian use. The author tries to understand the difference between them and the reasons why the Apostles created a new term. Antiquity did not consider humility a virtue, but the texts of the Old Testament knew such a virtue under Hebrew words “anawa”, “anaw”, “ani”. Thus, the translators to Greek had to use different words for its translation, such as poor, oppressed, meek, and humble. In Christianity, the virtue of humility became one of the main virtues. It needed a special term for its significance. Ταπεινοφροσύνη became such a term. The author asserts this to be the main reason for creating this new word. The only difference between these words is the context in which they are used. Ταπεινοφροσύνη is the same ταπείνωσις, only used in a specifically Christian context. Thus, ταπεινοφροσύνη is concluded to be the translation of the Old and New Testament concept of humility in to the language of Greek Antiquity.
49
Moberly, R. W. L. "Christ in All the Scriptures? The Challenge of Reading the Old Testament as Christian Scripture". Journal of Theological Interpretation 1, n. 1 (2007): 79–100. http://dx.doi.org/10.2307/26421379.
Testo completoAbstract (sommario):
Abstract The issue of responsible Christian reading of Israel's Scriptures as the OT is posed in relation to the characteristic modern historical-critical erosion of traditional Christian approaches informed by Luke 24:25–27. It is argued that many of the insights of modern historical criticism are sound and should be retained, despite widespread resistance or ignorance. Two case studies in support of this are (1) an examination of renewed attempts to understand Gen 3:15 as a protevangelium and (2) Michael Drosnin's Bible Code. However, an appreciation of the possibilities afforded by our contemporary "postmodern" situation enables us to see that historical criticism may sometimes need to take a more modest role in biblical interpretation; recognition of the many recontextualizations of the biblical text and the varying contexts, purposes, and perspectives of interpreters should change the shape of the interpretive debate. In this light, it is suggested that classic premodern Christian interpretation of the OT, as expounded by Henri de Lubac, can again become a real resource for understanding. Finally, a brief study of Isa 2 illustrates how a renewed approach to the OT in the light of Christ might look in practice.
50
Moberly, R. W. L. "Christ in All the Scriptures? The Challenge of Reading the Old Testament as Christian Scripture". Journal of Theological Interpretation 1, n. 1 (2007): 79–100. http://dx.doi.org/10.2307/jtheointe.1.1.0079.
Testo completoAbstract (sommario):
Abstract The issue of responsible Christian reading of Israel's Scriptures as the OT is posed in relation to the characteristic modern historical-critical erosion of traditional Christian approaches informed by Luke 24:25–27. It is argued that many of the insights of modern historical criticism are sound and should be retained, despite widespread resistance or ignorance. Two case studies in support of this are (1) an examination of renewed attempts to understand Gen 3:15 as a protevangelium and (2) Michael Drosnin's Bible Code. However, an appreciation of the possibilities afforded by our contemporary "postmodern" situation enables us to see that historical criticism may sometimes need to take a more modest role in biblical interpretation; recognition of the many recontextualizations of the biblical text and the varying contexts, purposes, and perspectives of interpreters should change the shape of the interpretive debate. In this light, it is suggested that classic premodern Christian interpretation of the OT, as expounded by Henri de Lubac, can again become a real resource for understanding. Finally, a brief study of Isa 2 illustrates how a renewed approach to the OT in the light of Christ might look in practice.