Protection and Reward: the Significance of Ancient Midrashic Expositions on Genesis 15:1-6

Genesis 15:1-6, because of its content, provides singular opportunities for the study of ancient midrashic documents. This kind of study is being increasingly performed, and has interest from a theological, historical and--especially--exegetical viewpoint. Chapter 1 attentively analyzes the treatment of the entire unit in midrashic documents (Jubilees, Genesis Apocryphon, Philo, Josephus, the Targumim, and Genesis Rabbah), identifies their individual theological and exegetical concerns, and shows their progression over time. The most ancient ones are found to emphasize the covenantal aspects of the passage, while later documents stress the eschatological reward of Abraham as a fruit of his good works. Chapter 2 exegetes the unit by means of structural analysis, as well as historical and lexicographical research. The results confirm ancient insights on the covenantal character of the passage and on Abraham\u27s faith as a reaction to the opening promises of protection rather than to the promise of offspring. The characteristics of ancient grant-covenants are employed to shed light on terms of theological significance in the unit, such as protection, reward, offspring, trust, and righteousness. A comparison with the gains of chapter 1 then shows how the ancient documents anticipated both the identification and the solution of several exegetical difficulties in the passage, including text, language and theology. These findings tend to substantiate recent recommendations to use ancient midrashim as valid interlocutors at each step in the exegetical tasks. The progression, over time, of exegetical stances and theological ideas in those documents is shown to have implications for certain issues of the history of Judaism in current debate. The insights gained from the study of ancient midrashim and the historical setting of the unit contribute to a better grasp of its import. In redirecting the interpretation away from a doctrinaire attitude to one more historically determined, these insights are also able to lead scholars of different persuasions towards common grounds of understanding for the passage

The Doctrine OF Man

Premda riječ "teologija" doslovce znači "rasprava ili studija o Bogu", čovjek je jedan od njezinih najvažnijih predmeta. Bog se otkrio kao Otac ljudskog roda (Mt 6,9), preko Sina koji se ne stidi nazvati ljudska bića svojom braćom i sestrama (Heb 2,11) i Duha koji uzima ljude za svoje prebivalište (1 Kor 6,19). Premda nisu osjećali zbunjenost i očaj koji tako često nalazimo kod filozofa, biblijski pisci ipak postavljaju pitanja: Što je čovjek? i: Tko sam ja? Biblija ova pitanja smješta u okvir poštovanja prema Božjim djelima (Ps 8,5) i Njegove sućuti prema čovječanstvu (Job 7,17), zahvalnosti potaknute Njegovim milosrđem (2 Sam 7,18; Ps 144,3) i skrušenosti pred veličinom zadaće koju je On povjerio (Izl 3,11). Tako i mi trebamo postupiti. Teološka antropologija (proučavanje čovjeka s biblijskog gledišta) obično se proučava u vezi s kozmologijom (koja se bavi stvorenim svemirom), protologijom (iskonskim stanjem svijeta), hamartiologijom (potpuno drugačijim stanjem koje je uzrokovao grijeh) i eshatologijom (naukom o posljednjim događajima). To je ispravno jer stvari zahtijevaju razmatranje u njihovom prirodnom kontekstu (otuda i veza s kozmologijom). Premda je ova povezanost danas zamračena posljedicama grijeha, podrijetlo bića i njegova sudbina otkrivaju njegovu narav. Tako se narav ljudskih bića otkriva u njihovom stvaranju (protologiji) i u budućem stanju (eshatologiji). U ovom je eseju pojam "čovjek" uporabljen u generičkom smislu što ga nalazimo u Postanku 1,27, a odnosi se podjednako na muškarce i žene.Even though “theology” literally means “a discussion or study of God,” man is one of its most important subjects. God revealed Him¬self as the Father of the human race (Matt. 6:9), through a Son who is not ashamed to claim human beings as His brothers and sis¬ters (Heb. 2:11), and in the Spirit who takes humanity as His abode (1 Cor. 6:19). While not feeling the perplexity and despair so often encountered among philosophers, biblical writers still pose the questions What is man? and Who am I? The Bible sets those questions in a context of reverence for God’s works (Ps. 8:4) and His condescension toward humankind (Job 7:17), of thankfulness prompted by His grace (2 Sam. 7:18; Ps. 144:3), and humility facing the vastness of the task He has assigned (Ex. 3:11). We should do like¬wise. “Theological anthropology” (the study of man from a biblical viewpoint) is usually dis-cussed in connection with cosmology (which deals with the created universe), protology (the original state of affairs in the world), ha- martiology (the vastly different state of af¬fairs introduced by sin), and eschatology (the doctrine of the last things). This is reasonable, for things acquire meaning in their natural context (hence the connection with cosmology). Though this re¬lationship is now obscured by the conse¬quences of sin, the origin of a being and its destiny disclose its nature. The nature of hu¬man beings is thus revealed in their creation (protology) and future state (eschatology). In this essay “man” is used in a generic sense as found in Genesis 1:27, and refers to both men and women

The Doctrine OF Man

Premda riječ "teologija" doslovce znači "rasprava ili studija o Bogu", čovjek je jedan od njezinih najvažnijih predmeta. Bog se otkrio kao Otac ljudskog roda (Mt 6,9), preko Sina koji se ne stidi nazvati ljudska bića svojom braćom i sestrama (Heb 2,11) i Duha koji uzima ljude za svoje prebivalište (1 Kor 6,19). Premda nisu osjećali zbunjenost i očaj koji tako često nalazimo kod filozofa, biblijski pisci ipak postavljaju pitanja: Što je čovjek? i: Tko sam ja? Biblija ova pitanja smješta u okvir poštovanja prema Božjim djelima (Ps 8,5) i Njegove sućuti prema čovječanstvu (Job 7,17), zahvalnosti potaknute Njegovim milosrđem (2 Sam 7,18; Ps 144,3) i skrušenosti pred veličinom zadaće koju je On povjerio (Izl 3,11). Tako i mi trebamo postupiti. Teološka antropologija (proučavanje čovjeka s biblijskog gledišta) obično se proučava u vezi s kozmologijom (koja se bavi stvorenim svemirom), protologijom (iskonskim stanjem svijeta), hamartiologijom (potpuno drugačijim stanjem koje je uzrokovao grijeh) i eshatologijom (naukom o posljednjim događajima). To je ispravno jer stvari zahtijevaju razmatranje u njihovom prirodnom kontekstu (otuda i veza s kozmologijom). Premda je ova povezanost danas zamračena posljedicama grijeha, podrijetlo bića i njegova sudbina otkrivaju njegovu narav. Tako se narav ljudskih bića otkriva u njihovom stvaranju (protologiji) i u budućem stanju (eshatologiji). U ovom je eseju pojam "čovjek" uporabljen u generičkom smislu što ga nalazimo u Postanku 1,27, a odnosi se podjednako na muškarce i žene.Even though “theology” literally means “a discussion or study of God,” man is one of its most important subjects. God revealed Him¬self as the Father of the human race (Matt. 6:9), through a Son who is not ashamed to claim human beings as His brothers and sis¬ters (Heb. 2:11), and in the Spirit who takes humanity as His abode (1 Cor. 6:19). While not feeling the perplexity and despair so often encountered among philosophers, biblical writers still pose the questions What is man? and Who am I? The Bible sets those questions in a context of reverence for God’s works (Ps. 8:4) and His condescension toward humankind (Job 7:17), of thankfulness prompted by His grace (2 Sam. 7:18; Ps. 144:3), and humility facing the vastness of the task He has assigned (Ex. 3:11). We should do like¬wise. “Theological anthropology” (the study of man from a biblical viewpoint) is usually dis-cussed in connection with cosmology (which deals with the created universe), protology (the original state of affairs in the world), ha- martiology (the vastly different state of af¬fairs introduced by sin), and eschatology (the doctrine of the last things). This is reasonable, for things acquire meaning in their natural context (hence the connection with cosmology). Though this re¬lationship is now obscured by the conse¬quences of sin, the origin of a being and its destiny disclose its nature. The nature of hu¬man beings is thus revealed in their creation (protology) and future state (eschatology). In this essay “man” is used in a generic sense as found in Genesis 1:27, and refers to both men and women

A922 Sequential measurement of 1 hour creatinine clearance (1-CRCL) in critically ill patients at risk of acute kidney injury (AKI)

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