Text-event is a key practice in translation that helps to deepen the understanding concerning books of the bible in the category of historical narrative genre. Text is the direct object of the narration and events have meaning according to interpretation. The overall meaning in the narrative of the historical account is not inherent to the event. In actuality the memory of the event has different perspectives. The biblical authors were not neutral in how they portrayed a story, but bias in there account. Text-event, though sometimes fuzzy in its borderlines, can bring about a truly deeper and significant understanding of underlying plot, character, and story themes.
It can be said that text-event is an important method to implement in order to grasp the true relationship between what the author is trying to say through the main character of the story. The situations that the lead character may find themselves in or how certain situational perspectives are highlighted; might further the importance of what the author is portraying. Text-event is important to implement when reading scripture because it is essentially one more stepping stone closer to understanding the text holistically.
The story of Samson in Judges 16:15-35 is a great historical narrative example to use for applying text-event. Judges is a book that shows the transition between the leading of God’s sovereignty and a divine monarchy. In this story Samson is born into the Nazirite vow, no razor is to touch his head because he is the Lord’s chosen. The presence of the Lord dwells with Samson, but he takes this honor of being the Lord’s chosen for granted. The story that I want to bring into light is Samson and Delilah. If the wrong hermeneutic were applied ...
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...text-event can be; laziness, unknown concept, or uninterested. These reasons are frustrating to a congregant because they are following accordingly. There is a large amount of trust that a lay-member gives to the head pastor. If they are not being led in the best way, then the pastor is doing a disservice, not only to themselves, but to the body of Christ.
Pastors need to make every effort to strive for deeper understanding of the bible. If a pastor doesn’t want to lead his congregation in the truest way possible, but instead do as he sees fit, he should not be a pastor. It is a pastor’s job to recreate the event through the text in order to bring the congregation deeper into the understanding of the divine word. When a pastor only stays at surface level or waters down the event through self-reflection, then the divinely inspired meaning in the text is lost.
It is the reader and his or her interpretive community who attempts to impose a unified reading on a given text. Such readers may, and probably will, claim that the unity they find is in the text, but this claim is only a mask for the creative process actually going on. Even the most carefully designed text can not be unified; only the reader's attempted taming of it. Therefore, an attempt to use seams and shifts in the biblical text to discover its textual precursors is based on a fundamentally faulty assumption that one might recover a stage of the text that lacked such fractures (Carr 23-4).
The Bible: The Old Testament. The Norton Anthology of World Masterpieces. Ed. Sarah Lawall et al. Vol 1. 7th ed. New York: Norton, 1999. 47-97.
There is much debate over the historical accuracy of the Hebrew Bible and The Epic of Gilgamesh. Some claim that to understand a work of literature requires extensive knowledge of the background of this work. The contrary position is that a work of literature can be interpreted solely on it’s content. The meaning of the term classical literature is that it can be applied during any period of time, it is eternal. Yet the conditions surrounding the author might still be of interest to the reader, and of importance to the work. As with many cases, the truth is somewhere in between the two extremes. Both sides have valid arguments about the importance of historicity.
Throughout literature and novels we can find authors who will reference history, other authors works and most often the Bible. One may ask themselves the reasoning behind allusions and how it can affect our perspective and the authors meaning when reading the novel. In the late sixties, Julia Kristeve, who studied the elements of literature and other communication systems, introduced the word “Intertextuality”. In Kristave’s essay “Word, Dialogue, and Novel” she went into deep analysis of an authors work and its text, “A literary work, then, is not simply the product of a single author, but of its relationship to other texts and to the strucutures of language itself. Any text," she argues, "is constructed of a mosaic of quotations; any text
Congdon, D. W. (2010). 12 the Word as Event: Barth and Bultmann on Scripture. Retrieved from www.academia.edu: https://www.academia.edu/658913/The_Word_as_Event_Barth_and_Bultmann_on_Scripture
The Bible and The Odyssey have parallels in themes and expressive scenes, but the way the scenes are delivered through writing contrast and in doing so it leads the reader to favor a certain book more. The designated selections emphasize trust and a security of faith. There is a great emphasis on similar beliefs due to the influential Greek Society. The emotional elements are similar but The Bible and The Odyssey oppose when the writing is evaluated.
A timeless and infamous text that has been influenced is the New Testament story of Jesus Christ. His teachings were written as early as 50 AD but the story was only put into text from oral tradition as early 63 AD, but it wasn’t until 80 AD when all recognised accounts were finished. This gives an idea of how powerful and large the story had spread and how the cinematic storytelling techniques originally employed by the likes of Homer to immerse specific audiences and achieve its goal of spreading the word of Christ. Set from just before the start of the common era to circa 30 ACE, it was a time where the Jews were heavily oppressed and occupied by the Romans. Jews were forced to worship the Roman emperor like a God(2), pay heavy taxes to Rome and one was severely beaten by Roman soldiers if one did not comply. Also there was a strict social order in which if you broke, you...
Damrosch, David, and David L. Pike, eds. "The Gospel According to Luke." The Longman Anothology of World Literature. Compact ed. New York: Pearson, 2008. 822-33. Print.
The Book of Daniel is the only full-blown apocalyptic book in the Protestant recognized version of the Canon. A literary device divides the book into two halves. Chapters 1-6 are a collection of stories that introduces the reader to Daniel and three other Israelites as unwilling guests of the Babylonia Empire ruled by Nebuchadnezzar. The second half, Chapters 7-12 consists of apocalyptic imagery of deformed beasts and the heavenly court. The focus of this paper will be on chapter 7, which serves as a bridge of the two halves. Chapter 7 is the earliest of the visions as it identifies with the genre of 8-12 while through language and content it reverts to Daniel chapter 2. The linguistic break down is not as neat as the literary divide in that Dan. 2:4b-7:28 was written in Aramaic while other portions of the book is written in Hebrew.
Hauer, Christian E. and William A. Young. An Introduction To The Bible: A Journey Into Three Worlds.
Harris, Stephen. Understanding The Bible. 6 ed. New York City: McGraw-Hill Humanities/Social Sciences/Languages, 2002. Print.
The Book of Daniel is the account of the activities and visions of Daniel, which elaborates through journeys and lesson on him. The Book of Daniel is found in the Ketuvim section of the Tanakh (Matthews). The word Daniel means “God is my Judge”. The genre of the book of Daniel is a Narrative History (Cohn). In both the Hebrew and Greek canons the book is titled after its main character, Daniel. The book is made up of six court tales and four apocalyptic visions set in the time of the Babylonian captivity (Bergan). The Babylonian captivity was a time when Jews were captives in Babylon (Wallace). Daniel connects the Old and New Testaments through Daniel. God revealed the exact date month and year of Messiah death and events leading to his return. Daniel demonstrates God’s complete control and comprehension over time and nations by giving detailed prophecies about the succession of kingdoms and rulers. Daniel tells the ahead of eventual establishment of Messiah’s kingdom, which will overthrow the kingdoms of this world (Wallace). For the reason, Daniel is often the most attacked book in the Bible because of the controversial accusations and words he proclaims. The Book of Revelation completes the plan started in the Book of Daniel. There are twelve chapters in the Book of Daniel. Those are 1: Induction into Babylon, 2: Nebuchadnezzar's dream of an image, 3: The fiery furnace, 4: The madness of Nebuchadnezzar, 5: Belshazzar's feast, 6: Daniel in the lions' den, 7: Daniel's first vision, 8: Vision of the ram and goat, 9: Prophecy of Seventy Weeks, 10: Vision of a man, 11: Kings of the North and South, and 12: Epilogue. Key people of of this book include Daniel, Nebuchadnezzar, Shadrach, Meshach, Abednego, Belshazzar, and Darius. Alth...
The authors acknowledge that many books have been written on this topic. Their goal is to be unique by focusing on different types of literature (genres) so their readers will understand how to properly interpret them in the context they were written. This review will examine the principles the authors use to interpret the Bible. The review will summarize the book, followed by a critique, and a conclusion.
Answering these questions is the purpose of this essay. I begin by arguing that the Bible cannot be adequately understood independent of its historical context. I concede later that historical context alone however is insufficient, for the Bible is a living-breathing document as relevant to us today as it was the day it was scribed. I conclude we need both testimonies of God at work to fully appreciate how the Bible speaks to us.
To lure in the lost, entertainment and social events replace the gospel. There is nothing wrong with fun, nor is there anything sinful about being social; but when the gospel is overshadowed by them, so is God’s power to save (Rom. 1:16). Another typical issue is a failure to spread the gospel. Most congregations are concealed from sight because they never tell others about Jesus. This is certainly a violation of the Lord’s will (Matt.