Servant Of Yahweh Research Articles

Jeremiah the Suffering Prophet - his Communication of Judgment and Promise of Blessings

The Book of Jeremiah is the second of the Prophets in the Christian Old Testament. The prophet Jeremiah witnessed first-hand, a nation struggling to survive. Jeremiah comes through plainly as a person contemplating his role as a servant of Yahweh with scant good news for his people. Jeremiah's heart-rending message is communicated by both his prophecies and account of Jerusalem's destruction. Jeremiah’s prophecies are unambiguous and pessimistic and aimed at rebuking people who had become idolatrous and debauched. Yahweh appointed Jeremiah to proclaim the destruction and building of a nation that would ultimately lead to His Kingdom. He thus also offers his people hope and his prophetic warnings are also promises that returning to Yahweh will lead the people to divine blessings and he states that Yahweh will eventually honour his pledge with the Jews. “For I know the plans I have for you,” declares the Lord, “plans to prosper you and not to harm you, plans to give you hope and a future.” (Jeremiah 29:11). For forty years Jeremiah preached to the unrepented Judah and Israel. Jeremiah used verbal communication to challenge the religious hypocrisy, economic dishonesty, and oppressive practice of Judah leaders and those who followed them. The article concludes that Jeremiah’s experiences prepared him and put him in good state to comprehend resources which Yahweh provides. He fought throughout his life and he attained lofty spiritual levels demonstrating his piety. His prophetic career coincided with the last years of Judah’s independence before it was overrun by the Babylonians. Jeremiah prophesied that Yahweh would make a covenant with Israel, superseding the old Mosaic Covenant; Yahweh would then write his law on the hearts of men rather than on stone tablets and they would all come to know Him directly and receive his compassion and forgiveness. Jeremiah was an effective prophet who could clearly communicate his vision based on Yahweh’s wishes, and he provided constructive feedback to people, and strongly stated what people needed to do. This brief study primarily employs a literature study, and a biblical-theological approach to interpreting the book of Jeremiah is also integrated. His communication strategy is also unpacked as it ensured that the people had suitable information about Yahweh’ wishes, towards maintaining close steadiness in their lives and preventing any ambiguity as to the outcome of iniquity and also Yahweh’s promises to a faithful people.

Job: Servant of Yahweh/Prophet of Allah

Suffering is a universal human phenomenon. In a time when religious differences are evident and often fuel conflict, shared narratives may provide common ground in which true understanding may take root. This paper will consider the problem of suffering and address how adherents of the three great monotheistic traditions seek understanding, comfort, and the believer’s appropriate response from the same story found within their respective sacred texts: the story of Job, the servant of Yahweh in the Tanakh/Old Testament of Judaism and Christianity— known as Ayyub, prophet of Allah, in the Qur’an. The story of Job addresses more than the distribution of evil problem. At stake in the story is Job’s very relationship to his God. This paper will consider a few of the many Jewish, Christian, and Islamic insights from the ancient story, hopefully leading to mutual understanding and empathy. Keywords: suffering, Tanakh, Qur’an, Job, Ayyub

Kristologi Dalam Injil Sinoptik

Confusion may occur in considering Jesus’ function in the Gospels without comprehending the different terminology used for Him. Without a clear understanding of such terms that are appled to Jesus, one will be left with a fragmentary perspective of the person of Jesus, which will result in misinterpreting God’s Word and miss His will for believers. The Gospels are the biographies that develop the life of Jesus Christ. They are the seed-bed from which Jesus’ twelve apostles and other followers derived most their theology and information about Him. Within the study Christology found in gospel genre, understanding the following five terms gives a complete picture of Jesus: Christ, Lord, Servant of Yahweh, the Son of Man, and the Son of God.

Cytaty z pieśni o Słudze Jahwe w Ewangeliach synoptycznych

Z treści Izajaszowych pieśni nie dowiadujemy się, kim jest Sługa (‘ebed) Jahwe. W Ewangeliach synoptycznych zawarte są cytaty z pierwszej i czwartej pieśni o Słudze Jahwe. Synoptycy w świetle zmartwychwstania Chrystusa w nowy sposób zinterpretowali starotestamentalne teksty. W Izajaszowym Słudze Jahwe widzą zapowiedź proroczą i typ samego Jezusa Chrystusa, Mesjasza i Zbawiciela. W Jezusie Chrystusie wypełnia się w sposób doskonały i ostateczny wszystko, co w Starym Testamencie zostało zapowiedziane o Słudze Jahwe. Ewangeliczny kontekst tych cytatów pozwala dostrzec w pieśniach o cierpiącym Słudze Bożym zapowiedź odkupieńczej męki, śmierci i zmartwychwstania Jezusa.

Jesus of Galilee from the Salvadoran Context: Compassion, Hope, and following the Light of the Cross

The article analyzes a threefold isomorphism between the realities of Galilee and El Salvador: (1) the two realities are subjugated by imperial powers (2) the isomorphism least mentioned by commentators—between Jesus and the Salvadoran martyrs; and (3) the isomorphism between Jesus and the crucified people understood as the Servant of Yahweh who brings salvation. The article then considers three central realities—mercy, hope, and following—in light of the cross, Jesus, and the people.

La otra cara de la Pasión de Cristo

The study of John 13 presents us with the fundamental key in order to understand Johannine accounts of the passion of Christ. On the one hand the washing of the Apostles’ feet is within the «rites of investment» through which the figure of Jesus as the Servant of Yahweh is highlighted. On the other hand the betrayal of Judas and his exit from the Cenacle marks the beginning of the glorification of Christ. Thus, John 13 and 17 become the chapters which mark the beginning and the culmination of the Portico of Glory to the passion and death of Christ.

"Sensibility" and "Otherness" in Emmanuel Levinas

turned to Levinas when began to write Para una etica de la liberacion latinoamericana (Towards an Ethic of Latin American Liberation) and it was Levinas who gave me the opportunity to go beyond the Heidegger of Being and Time. Without abandoning the approach to liberation that took in writing that text, shall continue my argument from the pulsional perspective.' As the phenomenological critic that he was, Levinas' first approach to understanding otherness was to place himself systematically outside the straightforward gnoseological order.2 Unlike the study of the subject prior to him, his life was the reference situation his own thinking of the other. A Lithuanian Jew, whose mother tongues were Russian and Hebrew and who acquired French as a student in Strasbourg and German in Freiburg, he lived the of five traumatic years in the Nazi French prisoner of war camp at Stammlanger. He was a victim of the Jewish holocaust in the heart of Modernity. He was a survivor who began his mature work as follows: To the memory of those who were closest among the six million assassinated by the National Socialists, and of the millions on millions of all confessions and all nations. . . victims of the same hatred of the other man, of the same anti-Semitism.3 As a South American, asked myself: When Levinas spoke of victims of the same anti-Semitism, what did he imply about all those others who are not Semitic? In 1972, in Louvain, got a group of students together to talk with Levinas. asked: What about the fifteen million Indians slaughtered during the conquest of Latin America, and the thirteen million Africans who were made slaves, aren't they the other you're speaking about? Levinas stared at me and said: That's something you to think about. And so continued to develop the Liberation Philosophy on which had already begun to work. At the end of the meeting at which asked Levinas my pressing question, he said to us: I see all of you as though you were hostages. didn't grasp what he meant. Shortly after that, while was reading Otherwise than Being, understood. As a group of young teachers and students, obsessed by our Latin American victims, Levinas saw us as hostages in Europe; that is, Europe took us as hostages our distant and oppressed peoples. didn't know if he was insulting us by making this observation, but as read Otherwise than Being, it dawned on me that it had been a vast, undeserved, and encouraging appraisal of us. It seems to me that Levinas the prisoner in the Stammlanger camp is a clear reference situation that must be kept in mind when reflecting on his idea of otherness. In prison, as a his persecuted people, he was aware of himself as guilty, because he had survived. Obsessed about his brothers, the victims, through his ethical-critical philosophy he bore witness to the evil of Being through which the other is closed out. In the experience of being a hostage, a substitution takes place. The hostage is an innocent, just person who witnesses the victim (the other). The victim suffers a traumatic action. The hostage suffers for the other. The theme of one who suffers persecution the other (the rabim) is treated dramatically in the four-poems of the Servant of Yahweh in Isaiah 42:1-53. The servant finds him/herself before a court as a ransom victim the sake of the multitude. Among the that are to be ransomed, there were two poles: my who are pardoned and are an object of pity and the multitude, the undetermined, that which could be the object of the pardon. My is the portion of the saved multitude; the is the symbol of all humanity-present or future who could be my people.4 We shall see this diachrony in due course going from the multitude (a mere contradictory social block) to the people (historical subject). The ethical question Levinas analyzed is structured around several Hebrew words the ideas of redemption, redeem, and ransom. …

Son of God or Servant of Yahweh?— A Reconsideration of Mark I. II

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The Synoptic Son of Man Sayings in Recent Discussion

In recent years there appeared to have developed a general consensus of opinion in the English-speaking world about the use of the term ‘Son of man’ in the Synoptic Gospels which may be summed up as follows: Jesus adopted the title ‘Son of man’ from Daniel vii, where it signifies one who was destined to receive kingship from God, and used it with reference to himself in three types of saying, namely group A with reference to his present activity in his earthly ministry; group B with reference to his suffering, death and resurrection; and group C with reference to his future coming, exaltation and function at the last judgement. Genuine sayings of Jesus are to be found in each of these three categories, and together they give us a picture of Jesus as One destined for triumph and sovereignty but achieving this destiny by the path of humiliation, rejection and suffering which was prophesied for the Servant of Yahweh. It is often held that Jesus' use of the title may have had a certain ‘collective’ nuance; just as in Daniel vii it indicated a representative or symbol of the saints of the Most High, so in the Gospels it may refer to the people of God whose head Jesus conceived himself to be.

The Servant of Yahweh in the old testament

The Servant of Yahweh in the old testament

Book Review: The Servant of Yahweh. Three Lectures delivered at King's College, London, during 1926, together with the Rylands Lectures on O.T. and N.T. Subjects

Book Review: <scp>The Servant of Yahweh</scp>. Three Lectures delivered at King's College, London, during 1926, together with the Rylands Lectures on O.T. and N.T. Subjects

Book Review: The Servant of Yahweh

Book Review: The Servant of Yahweh

The So-Called "Ebed-Yahweh Songs," and the Meaning of the Term "Servant of Yahweh" in Isaiah, Chaps. 40-55

Previous articleNext article FreeThe So-Called "Ebed-Yahweh Songs," and the Meaning of the Term "Servant of Yahweh" in Isaiah, Chaps. 40-55Karl BuddeKarl Budde Search for more articles by this author PDFPDF PLUS Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by Volume 3, Number 3Jul., 1899 Article DOIhttps://doi.org/10.1086/477151 Views: 153 Journal History This article was published in The American Journal of Theology (1897-1920), which is continued by The Journal of Religion (1921-present). PDF download Crossref reports no articles citing this article.