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“Hoi angeloi auton” in Matthew 18:10 and the Pristine Individual “chi” of Igbo Society 马太福音18:10中的“Hoi-angeloi auton”与伊博社会的原始个体“chi”
IF 0.2 Q3 Arts and Humanities Pub Date : 2023-08-01 DOI: 10.1177/01461079231191562
Prince E. Peters, Omaka K. Ngele
Individual guardian angel belief is one aspect of Second-Temple Jewish angelology that infiltrated early Christianity. In Mtt. 18:10, these angels were referred to as guards to people, especially those whom Jesus referred to as ‘the little ones.’ Jesus’ mention of this second temple angelology explains the popularity of this angelic belief within Jesus’ time. Meanwhile, in Africa-Igbo mythology there is a belief in individual destiny spirit (chi) who is also a guardian spirit. This destiny or guardian spirit is possessed individually by each Igbo person. The chi-spirit personality is seen to display certain characteristics which make it possible that the Igbo philosophy on individual chi and the individual angel of Mtt. 18:10 refer to the same spirit beings. The study aims to verify the nexus between these two spirit phenomena..
个人守护天使信仰是渗透到早期基督教的第二圣殿犹太天使学的一个方面。在马太福音18:10,这些天使被称为人的守卫,特别是那些耶稣称为“小孩子”的人。“耶稣”提到第二圣殿的天使学解释了这种天使信仰在耶稣时代的流行。同时,在非洲-伊博神话中,有一种信仰,即个人命运之神(chi),也是一种守护之神。这种命运或守护神是每个伊博人各自拥有的。“气”人格被认为显示出某些特征,这使得伊博人关于个体气的哲学和马太福音18:10中的个体天使可能指的是同一种精神存在。本研究旨在验证这两种精神现象之间的联系。
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引用次数: 0
Telling Stories for Healing and Resilience: A Trauma-informed Reading of Psalms 105 and 106 讲述治愈和复原的故事:创伤启示下的诗篇105和106
IF 0.2 Q3 Arts and Humanities Pub Date : 2023-08-01 DOI: 10.1177/01461079231191553
R. Hays
The poetic telling of stories—especially stories of ancestral failings and ongoing relationship to those failings—is a key aspect of how the book of Psalms moves audiences from trauma to healing and resilience. Trauma blocks the ability of survivors to narrate a coherent story of their experiences. Learning to tell traumatic stories—and integrate them into life moving forward—is a significant factor in healing from past traumas and building the resilience necessary to survive and sustain well-being through future ones. The “twin” Psalms 105 and 106 are an example of how the book of Psalms equips audiences for this work of processing trauma, moving toward healing, and building resilience through its poetic language, narrative structures, and community context. In particular, these psalms narrate a shared history, acknowledge the good and the bad within that history, and demand participation and response.
诗意地讲述故事——尤其是祖先的失败以及与这些失败的持续关系——是《诗篇》如何将观众从创伤转移到治愈和恢复的一个关键方面。创伤阻碍了幸存者讲述自己经历的连贯故事的能力。学会讲述创伤故事,并将其融入未来的生活,是治愈过去创伤、建立必要的韧性以在未来的创伤中生存和维持幸福感的一个重要因素。“双胞胎”诗篇105和106就是一个例子,说明《诗篇》如何通过其诗歌语言、叙事结构和社区背景为观众提供处理创伤、走向治愈和建立韧性的工作。特别是,这些诗篇讲述了一段共同的历史,承认历史中的好与坏,并要求参与和回应。
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引用次数: 0
Being Betrayed: The Psalmist’s Approach to Dealing with “Emotions of Exclusion” 被背叛:诗人处理“排斥情绪”的方法
IF 0.2 Q3 Arts and Humanities Pub Date : 2023-08-01 DOI: 10.1177/01461079231191554
J. Dickie
The psalmist describes betrayal by a close companion in Psalms 41 and 55. His response aligns with Betrayal Trauma Theory, but his strong relationship with God prevents a negative impact on his “self.” The structure of these Hebrew lament-poems reveals how the psalmist coped with emotional distress. Laments offer a way for burdened individuals to express pain, frustration, anger, fear, and disillusionment to God, seeking eventual relief. In Pss 41 and 55, this approach brings solace. However, in Pss 44 and 88, where YHWH appears as the “betrayer,” the psalmist’s hope remains unfulfilled, yet he relies on the covenant for eventual resolution.
诗人在诗篇41篇和55篇中描述了亲密伴侣的背叛。他的反应与背叛创伤理论一致,但他与上帝的牢固关系防止了对他“自我”的负面影响。这些希伯来哀歌的结构揭示了诗人如何应对情绪上的痛苦。哀歌为背负重担的人提供了一种向上帝表达痛苦、沮丧、愤怒、恐惧和幻灭的方式,寻求最终的解脱。在第41和55页,这种方法带来了安慰。然而,在诗篇44篇和88篇中,耶和华以“背叛者”的身份出现,诗人的希望仍然没有实现,但他依靠盟约来最终解决问题。
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引用次数: 0
Revelation 13:17 and Anti-Vaccination Culture 启示录13:17与反疫苗接种文化
IF 0.2 Q3 Arts and Humanities Pub Date : 2023-08-01 DOI: 10.1177/01461079231191561
Aidan Cottrell-Boyce
The text of the thirteenth chapter of the book of Revelation has provided a template for the development of many radical, political identities over the course of many centuries. The text describes an idolatrous majority, beholden to the power of a tyrannical and pseudo-theocratic ruler. It also describes an embattled minority, who are given an ‘insight’ which allows them to resist the thrall of this ruler. In more recent times, these images have captured the imaginations of participants in conspiracy cultures. In particular, those who resist the use of vaccinations by public health authorities see prophetic significance in the concept of the ‘mark of the beast.’ For the entire history of the use of vaccination, anti-vaccination campaigners have seen prophetic significance in the topos of ‘the mark of the Beast.’ This article traces the themes which link the apocalyptic language used by anti-vaccination campaigners in the nineteenth century with the apocalyptic language used by anti-vaccination campaigners in the twenty-first.
《启示录》第十三章的文本为几个世纪以来许多激进的政治身份的发展提供了模板。文本描述了一个崇拜偶像的多数人,受制于一个专制和伪神权统治者的权力。它还描述了一个四面楚歌的少数民族,他们被赋予了“洞察力”,这使他们能够抵抗这位统治者的奴役。在最近的时代,这些图像捕捉到了阴谋文化参与者的想象力。特别是,那些反对公共卫生当局使用疫苗的人认为“野兽的印记”概念具有预言意义在疫苗接种的整个历史上,反疫苗接种运动者在“野兽的印记”的拓扑中看到了预言性的意义这篇文章追溯了将19世纪反疫苗接种运动者使用的启示录语言与21世纪反疫苗注射运动者使用启示录语言联系起来的主题。
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引用次数: 0
Presenting the Issue: Do You See What I See? 呈现问题:你看到我看到的了吗?
IF 0.2 Q3 Arts and Humanities Pub Date : 2023-05-01 DOI: 10.1177/01461079231177683
R. Mclaughlin
In this issue of Biblical Theology Bulletin, our contributing authors explore a wide array of issues, including the increasing experience of isolation in preand post-pandemic Western cultures; strange and even violent encounters with God in the Bible; the interpretation and reception of biblical passages among people who are ostracized because of their skin color; the function of color in the biblical texts; the meaning behind mixing prohibitions in the Mosaic Law; and the place of hope and nonviolence in the Christian faith, especially in light of eschatological warfare imagery.
在本期《圣经神学公报》中,我们的撰稿人探讨了一系列广泛的问题,包括在疫情前和疫情后的西方文化中越来越多的孤立经历;《圣经》中与上帝的奇怪甚至暴力遭遇;因肤色而被排斥的人们对圣经段落的解读和接受;色彩在圣经文本中的作用;马赛克法中混合禁令背后的含义;以及希望和非暴力在基督教信仰中的地位,特别是在末世战争图像的背景下。
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引用次数: 0
Rudolf Otto and the Fearful Numinous: Jacob and Moses Wrestle with the Dangerous Divine; An Investigation of Genesis 32:22-33 and Exodus 4:24-26 鲁道夫·奥托与无畏的Numnous:雅各布和摩西与危险的神搏斗;《创世纪》32:22-33和《出埃及记》4:24-26的调查
IF 0.2 Q3 Arts and Humanities Pub Date : 2023-05-01 DOI: 10.1177/01461079231177689
R. Nabulsi
This article investigates two unique narratives contained in Genesis 32:22-33 and Exodus 4: 24-36. Both stories share elements of what on the surface appear to be violent and fearful encounters with the divine. Ottonian analysis is used to understand how the placement of these narratives in their context allows the larger text and the reader to understand these episodes as not simply fearful, but as moving from fear to awe as the encounter reveals a piece of the fabric of the intimacy between man and God. Ultimately it is the entire narrative taken within its place in the Hebrew Bible, along with later discussion and commentary, that allow these episodes to develop into the story of a rich and complex relationship between man and a God who cannot be reduced to either an unspeakable experience or an articulable set of concepts, but is at once fully mysterious, numinous, and self-revelatory.
本文调查了《创世纪》32:22-33和《出埃及记》4:24-36中包含的两个独特的叙述。这两个故事都有一些共同的元素,表面上看起来是与神的暴力和恐惧遭遇。Ottonian分析被用来理解这些叙事在其背景中的位置如何让更大的文本和读者理解这些情节不仅仅是恐惧,而是从恐惧走向敬畏,因为相遇揭示了人与上帝之间亲密关系的一部分。最终,正是在《希伯来圣经》中占据一席之地的整个叙事,以及后来的讨论和评论,使这些情节发展成为一个关于人与上帝之间丰富而复杂的关系的故事。上帝既不能被简化为一种无法言说的经历,也不能被简化成一套清晰的概念,但同时又完全神秘、神秘和自我启示。
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引用次数: 0
‘I am black and beautiful’: Body-talk toward redefining the identity of black girls using Contextual Bible studies on Song of Songs 1.5–17 “我是黑人和美丽的”:身体对话,利用圣经对《圣歌》1.5-17的上下文研究来重新定义黑人女孩的身份
IF 0.2 Q3 Arts and Humanities Pub Date : 2023-05-01 DOI: 10.1177/01461079231177690
Mark S. Aidoo
Interpretation of a text can either justify power relations and subordination or become a tool for empowerment. While some explain that the speaker is admitting a unique quality in Song 1:5, others think it is an affirmation of identity. This paper presents the views of young Ghanaian girls in two Senior High Schools. A contextual reading of the Song of Songs 1.5–17 is used to present strategies for self-empowerment, confidence, and creativity. Drawing from Africa Agenda 2063, it proposes ways to clarify beliefs about oneself and empower young people to tell their stories about their bodies. When Africans read the Bible, they also look for ways for redefining, rethinking, and re-living in an African community so that they can express their identity better.
对文本的解读既可以为权力关系和从属关系辩护,也可以成为赋权的工具。虽然有人解释说,演讲者承认了歌曲1:5中的独特品质,但也有人认为这是对身份的肯定。本文介绍了加纳两所高中女生的观点。通过阅读《歌1.5~17》的上下文来呈现自我赋权、自信和创造力的策略。根据《2063年非洲议程》,它提出了澄清自我信念的方法,并赋予年轻人讲述自己身体故事的能力。当非洲人阅读《圣经》时,他们也在寻找重新定义、反思和重新生活在非洲社区的方法,以便更好地表达自己的身份。
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引用次数: 0
“I am a Lonely Bird:” Psalm 102 and the Psychology of Loneliness “我是一只孤独的鸟:”诗篇102和孤独的心理学
IF 0.2 Q3 Arts and Humanities Pub Date : 2023-05-01 DOI: 10.1177/01461079231177684
S. Hildebrandt
Already an urgent issue before the Covid-19 pandemic, the reality of loneliness became plain to see especially during the lockdowns and social protocols of those years. What we understand about this social phenomenon, however, is often as vague as the biblical assessment that lonely living is “not good” (Genesis 2:18). My study expands and explains what the Bible has to say on the topic (1) by identifying other relevant texts about loneliness, (2) by studying the imagery of the “lonely bird” in Psalm 102, and (3) by bringing these insights into conversation with contemporary psychological research. Their differences notwithstanding, I will show that the ancient psalm and modern psychology join their voices in portraying loneliness as a liminal and lethal force. Inasmuch as the struggle of articulation and acknowledgement hinders many from seeking support, the first-person poetry of the “lonely bird” in Psalm 102 can give language to human experience, break false assumptions, provide companionship, and pave the way towards a new-found freedom.
在Covid-19大流行之前,孤独的现实已经是一个紧迫的问题,特别是在那些年的封锁和社交协议期间,孤独的现实变得显而易见。然而,我们对这一社会现象的理解往往就像圣经对孤独生活“不好”的评价一样含糊不清(创世记2:18)。我的研究扩展并解释了圣经对这个话题的看法:(1)通过识别其他关于孤独的相关文本,(2)通过研究诗篇102中“孤独的鸟”的形象,(3)通过将这些见解与当代心理学研究相结合。尽管他们之间存在差异,但我将表明,古代诗篇和现代心理学加入了他们的声音,将孤独描绘成一种阈值和致命的力量。由于表达和承认的挣扎阻碍了许多人寻求支持,诗篇102中“孤独的鸟”的第一人称诗可以为人类的经历提供语言,打破错误的假设,提供陪伴,并为新发现的自由铺平道路。
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引用次数: 0
And Hope Does Not Disappoint Us: Pauline Hope and the Lamb’s War 《希望不会让我们失望:波琳·霍普和羔羊的战争
IF 0.2 Q3 Arts and Humanities Pub Date : 2023-05-01 DOI: 10.1177/01461079231177685
Jennifer M. Buck
Using the framework of a theologically-informed commentary on the Christian Scriptures, this essay will explore the Pauline concept of hope as well as the imagery of the lamb’s war. With a narrative approach, themes of eschatology will also inform the Quaker understanding of the Lamb’s war as a central metaphor in the ecclesial movement. Expanding from Paul’s words in Romans 5 and the Johannine language of the Lamb’s War in Revelation 17, this paper seeks to hermeneutically explore how hope is an essential truth necessary for the future of the Christian movement.
本文将运用对基督教圣经的神学评论的框架,探讨波林的希望概念以及羔羊战争的意象。通过叙事方法,末世论的主题也将为贵格会理解兰姆的战争提供信息,兰姆的战争是教会运动的中心隐喻。本文从《罗马书》第5章中保罗的话和《启示录》第17章中羔羊战争的约翰宁语展开,试图从解释学的角度探讨希望是基督教运动未来所必需的基本真理。
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引用次数: 0
The Little Known Language of Biblical Colors: The Example of melas in the Septuagint and the New Testament 鲜为人知的圣经色彩语言:以《Septuagint》和《新约》中的melas为例
IF 0.2 Q3 Arts and Humanities Pub Date : 2023-05-01 DOI: 10.1177/01461079231177692
A. Rambiert-Kwaśniewska
Color descriptions depend on both culture and era. An explicit example consists in the Greek term melas which was used at the earliest stage of developing the Greek literature to describe various dark colors, as well as difficult mental states and negative emotions, whereas in the Hellenistic papyrus texts it was used in noun form to describe the writing material and pigment in painting. Analyzing the Hebrew equivalent of šāḥōr has revealed a similarity in terms of perceiving and the nomenclature concerning dark colors also in Jewish environments. The conducted study constitutes an attempt to solve methodological difficulties as well as an attempt to capture the elusive semantics and symbolism of the Greek chromatic system in biblical terms.
颜色描述取决于文化和时代。希腊语中的melas一词就是一个明确的例子,它在希腊文学发展的最早阶段被用来描述各种深色、困难的精神状态和负面情绪,而在希腊化的纸莎草文本中,它以名词形式被用来描述绘画中的书写材料和颜料。分析希伯来语中的šāḥōr揭示了在犹太环境中对深色的感知和命名方面的相似性。所进行的研究是为了解决方法上的困难,也是为了捕捉圣经中希腊色系难以捉摸的语义和象征意义。
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引用次数: 0
期刊
Biblical Theology Bulletin
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