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All Journal Journal of Humanities and Social Science (JHASS) International Journal of Humanities and Innovation (IJHI)
Eyo, Ubong Ekpenyong
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Arts Humanities Education Health Professions Languange, Linguistic, Communication & Media Social Sciences

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Creation accounts in Gen. 1 & 2: A Feminist Interpretation Eyo, Ubong Ekpenyong
International Journal of Humanities and Innovation (IJHI) Vol 3 No 1 (2020): March
Publisher : Center for Humanities and Innovation Studies

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33750/ijhi.v3i1.68

Abstract

It is the view of most people who claim the authoritative nature of the Bible that, women assigned secondary status in relation to men is ordained and supported in the Bible. Many have quoted different texts of the holy writ to support their culturally-biased position on issue of gender equality. Most often views in respect to gender issues are culturally-based and interpreted rather than divinely-based and interpreted. There is therefore the need to look back at Jesus’ words, “But at the beginning of creation God 'made them male and female.” (Matt 19:4; Mark 10:6 King James Version). The two accounts in the Book of Genesis by the Priestly and Yahwistic strands give a complimentary account of the creation of humankind (both male and female) in the image and likeness of God and their creation from a single stock אדם who was not a male gender. At a cursory reading of the creation accounts, one will tend to see האדם as the male gender, but looking at the Hebrew text more closely it will be noticed that the Hebrew words אישה and אישwere only introduced after the two genders have been separated. Note carefully that it was not איש that was asked to tend the garden, who named the animals, was given instruction of what to eat or what not to eat, who fell into a deep sleep or whose ribs was used in the creation of אישה but it was האדם . It was after the creation or ‘separation’ of אישה (woman – the female האדם) that the other part was called איש (man – the male האדם) (see vv 23 & 24 King James Version). It will therefore not be right to speak of the creation of אישה out of איש, because as at the time of the creation of the former, the later was not in existence as איש To view these creation accounts with the sense of gender superiority (either male over female or vice versa) is to read the texts using lenses which have been obscured and tainted by patriarchal, matriarchal or cultural biases.
The Concept of Atonement in the Old Testament, Greco-Roman World and the New Testament Eyo, Ubong Ekpenyong
Journal of Humanities and Social Sciences (JHASS) Vol 2 No 3: December 2020
Publisher : Lamintang Education and Training Centre, in collaboration with the International Association of Educators, Scientists, Technologists, and Engineers (IA-ESTE)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36079/lamintang.jhass-0203.124

Abstract

The Concept of Atonement has been an old concept in the biblical world. The Old Testament speaks of it using mainly the Hebrew word כפר (kphr), with its attendant various implications. This concept wasn’t alien in the Greco-Roman world which formed part of the New Testament background. The New Testament writers pushed the concept of atonement beyond the level of animal sacrifice in the Old Testament, and the gods allowing themselves to be reconciled to sinful humanity in the Greco-Roman religious context, to the point of Jesus Christ being viewed as the Lamb of God, i.e. both the sacrificial lamb and the priest that offers the sacrifice. In this way, Christ is presented both as the offering and the offeror. The New Testament uses two main Greek words καταλλαγή/ (katallage) and ἱλασμός (hilasmos) in driving home this important concept which stems from God’s love towards the creation and results in forgiveness, restoration of estranged relationship, maintenance of divine justice and expression of divine mercy. The work used content analysis method of research and comparative theory in the study of religion in dealing with the subject of atonement in the Old Testament, Greco-Roman Context and the New Testament. Significantly, the work draws a thread of thought from Old Testament through Greco-Roman thought on atonement to that of the New Testament. It therefore also serves a point of comparative religious study of this thought among these three world views.
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