scholarly journals Żydowska metoda hermeneutyczna na podstawie egzegezy Pieśni nad Pieśniami Abrahama Ibn Ezra i brata Luisa de León

2021 ◽  
Vol 17 ◽  
pp. 115-133
Author(s):  
Jadwiga Clea Moreno-Szypowska
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Song Of Songs ◽  
Xvith Century ◽  
Diffi Cult ◽  
Biblical Texts

The aim of these article is to present the more important rules of Jewish exegesis developed mainly by Hillel on the example of a commentary on the Song of the Songsof Abraham Ibn Ezra and Luis de León. The text tries to show how traditional Jewishhermeneutics is used in the innovative commentaries of a scholar from Tudela from the XIth century and a theologian from Belmonte from the XVIth century and how the first infl uenced the second. Interpretative methods developed in the most important centers of Judaic thought of the beginning of our era have been used for centuries to explain biblical texts, especially such as Song of Songs, which is recognized by both Old Testament and New Testament commentators as one of the most diffi cult and most mystical Scriptures.

scholarly journals Dilema Kekerasan dalam Ayat-ayat Kitab Suci

MELINTAS ◽  
2020 ◽  
Vol 35 (1) ◽  
pp. 22-39
Author(s):  
Staniselaus Eko Riyadi
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Religious Identity ◽  
The Other ◽  
The People ◽  
The World ◽  
The New Testament ◽  
Violent Acts ◽  
Biblical Texts

Violence is a crime condemned by religions, but religions in the world are apparently involved in some kind of violence. It has been considered problematic that some scriptural texts are showing violent acts that seem to be ‘authorised’ by God, even ‘allowed’ by God, or celebrated by the people. How should we understand such problematic texts? Is there any violence authorised by God? Christianity has been dealing with the interpretation of violent acts in biblical texts from the Old Testament as well as from the New Testament. This article suggests that violence in the biblical texts must be understood within the context of defining religious identity of Israel among the other nations that have their own gods. Scriptures do not promote violence, but has recorded the historical experiences of Israel in their confrontation with other nations. Therefore, violence in the biblical texts cannot be referred to as a sort of justification for any violent acts by religions in our multireligious and multiethnic society.

Marian Typological and Symbolic Imagery in Patristic Christianity

2019 ◽  
pp. 77-92
Author(s):  
Brian K. Reynolds
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Dominant Mode ◽  
Song Of Songs ◽  
The New Testament ◽  
Jacob's Ladder ◽  
Bridal Chamber ◽  
Christian History

For well over half of the more than two thousand years of Christian history, Mary was viewed as much through the lens of Old Testament exegesis as through those brief passages in the New Testament that mention her, which is to say that the dominant mode of speaking about and understanding her was typological or figural. Epithets such as ‘the new Eve’ (Gen. 1–3), ‘Jacob’s ladder’ (Gen. 28:10–16), ‘burning bush’ (Ex. 3:1–8), ‘fleece of Gideon’ (Judg. 6:37–40), ‘ark’ (2 Kgs 6.14–23), ‘bridal chamber’ (Ps. 18:6), ‘tower of ivory’ (Song of Songs 7:4), ‘rod of Jesse’ (Isa. 11:1), and many more were once deeply significant to all Christians, from the most erudite of theologians to the simplest of faithful. This chapter examines the origins, nature, and significance of Marian typology and symbolism in the Patristic period with the aim of providing the contemporary reader with the necessary exegetical and hermeneutic keys for a fuller understanding of the original significance of this elaborate imagery.

scholarly journals ‘Blood as the Seat of Life’: The Blood Paradox among Afro-Christians

Perichoresis ◽  
2016 ◽  
Vol 14 (1) ◽  
pp. 41-62
Author(s):  
Francis Machingura ◽  
Godfrey Museka
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Sanctity Of Life ◽  
Textual Representations ◽  
The New Testament ◽  
Biblical Texts

Abstract The study is a response to the call for papers on African issues and it focuses on the theme of blood. The chapter seeks to answer the following questions: Why is blood, the sanctity of life, associated with defilement? How can the good and purity of life which blood symbolizes come out of impurities? How is the practice of blood manipulation represented in biblical texts? How can bodily refuse in this case blood be conceived as a symbol of purity, power and danger? How do readers of biblical texts understand the textual representations and interpretations of blood? Does each mode of blood manipulation rituals function as communicative symbols? Our response to these questions is threefold. First, we consider the sanctity of blood in relation to its purity and power. This is followed by an examination of danger beliefs associated with blood and lastly by an analysis of the sacred/taboo or purity/danger dichotomy within the context of the Old Testament and the New Testament as well as of the Shona Afro-Christians.

scholarly journals Jedyne Imię przynoszące zbawienie

2019 ◽  
pp. 105-117
Author(s):  
Artur Malina
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Double Function ◽  
The New Testament ◽  
Biblical Texts ◽  
Bear Witness

Many New Testament texts bear witness to the faith of the rst Christians in the saving power of the name “Jesus”. This faith is related to the Old Testament signi cance of giving the names of things and of persons by God: calling with names corresponds closely to God’s role as Creator in relationship to His creative works and to His position as Savior of His people. This double function of naming and calling is pointed out in the Biblical texts on the grammatical and lexical level. The using the name “Jesus” by the New Testament authors and, rst of all, by the Synoptics emphasizes a soteriological meaning of the texts.

Transisi Kepemimpinan Dalam Alkitab

2016 ◽  
Vol 1 (1) ◽  
pp. 16-38
Author(s):  
Jonathan Octavianus
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Jesus Christ ◽  
Transition Time ◽  
People Of God ◽  
The Absolute

As every epoch there are there a transition time, on Old Testament like Moses with Joshua, Joshua selected by God an supported fully by Moses, Conversely Moses have liberally to be changed. Like Elijah to Elisha too.Pattern on New Testament there are an examples of transition time too, like Jesus Christ to His Disciples, an transition from Paul to his successor Timothy. This is a heart and soul a big leader, and shall all leadership owners shepherd in church, Christian institution, etc.Which most be remembered in transition of leadership, that people of God leadership, about who will lead, who continue leadership, like a principle in biblical, hence a role of God, is determinant an anoint man which be selected the absolute God choice and constitute all other, but a succession router leader is which have been selected His own. An can be anointed in front of believers.

More Christian Apocrypha

2012 ◽  
Vol 41 (3) ◽  
pp. 16-21
Author(s):  
Tony Burke
Keyword(s):  
New Testament ◽  
Old Testament ◽  
North American ◽  
English Language ◽  
Primary Sources ◽  
University Of Edinburgh ◽  
The University ◽  
First Time ◽  
Medieval Christianity

Scholars interested in the Christian Apocrypha (CA) typically appeal to CA collections when in need of primary sources. But many of these collections limit themselves to material believed to have been written within the first to fourth centuries CE. As a result a large amount of non-canonical Christian texts important for the study of ancient and medieval Christianity have been neglected. The More Christian Apocrypha Project will address this neglect by providing a collection of new editions (some for the first time) of these texts for English readers. The project is inspired by the More Old Testament Pseudepigrapha Project headed by Richard Bauckham and Jim Davila from the University of Edinburgh. Like the MOTP, the MCAP is envisioned as a supplement to an earlier collection of texts—in this case J. K. Elliott’s The Apocryphal New Testament (Oxford 1991), the most recent English-language CA collection (but now almost two decades old). The texts to be included are either absent in Elliott or require significant revision. Many of the texts have scarcely been examined in over a century and are in dire need of new examination. One of the goals of the project is to spotlight the abilities and achievements of English (i.e., British and North American) scholars of the CA, so that English readers have access to material that has achieved some exposure in French, German, and Italian collections.

Notes on How to Read the Song of Songs

2020 ◽  
Author(s):  
Я. Эйделькинд
Keyword(s):  
Old Testament ◽  
Gender Stereotypes ◽  
Cultural Context ◽  
Lyric Poetry ◽  
Song Of Songs ◽  
Widespread Belief ◽  
Female Voices ◽  
Speaking Voice

Эта статья содержит ряд соображений о том, как читать Песнь песней. Будучи сборником лирической поэзии, Песнь песней работает в первую очередь со звуком и не имеет сюжета. Важную роль играет принцип разнообразия и контраста. Серьёзный тон сменяется юмористическим, и наоборот. Гендерные стереотипы сохраняют свою силу в одних случаях, но подрываются в других. Сексуальная физиология, вопреки распространенному мнению, не находится на первом плане — гораздо важнее эмоции (факт, противоречащий как «духовным», так и «плотским» прочтениям). Отождествление читателя с лирическим голосом ведёт к субъективным интерпретациям. Последние вполне законны, пока не претендуют на то, чтобы быть единственно верными. Три контекста помогают понять Песнь песней: древний культурный контекст, более узкий контекст Ветхого Завета и контекст лирической традиции от древности до наших дней. This article is an attempt to formulate some principles of reading the Songs of Songs that would take into account its genre and poetic features. Being a collection of lyric poetry, the Song of Songs works primarily with sound and has no plot. An important role in its composition plays the principle of diversity and contrast. A serious tone gives place to a humorous one, and vice versa. Female voices alternate with male ones; gender stereotypes in some cases retain their power, but in others are subverted. Sexual physiology, contrary to a widespread belief, is not in the foreground — much more important are emotions. This fact belies both “spiritual” and “carnal” readings. The Song of Songs involves an identification of the reader with the lyrical speaking voice and provokes subjective interpretations. These are legitimate as long as they do not pretend to be the only true ones. Three contexts help to understand Song of Songs: ancient cultural context, a narrower Old Testament context and the context of the lyrical tradition from antiquity to the present day.

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