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Firman Panjaitan

Sekolah Tinggi Teologi Tawangmangu

Author-ID : 2483868

Religion Arts Humanities Education Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Physics Social Sciences Other

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MEMAKNAI PENYELAMATAN ZIPORA ATAS RENCANA TUHAN MEMBUNUH MUSA Panjaitan, Firman
BIA': Jurnal Teologi dan Pendidikan Kristen Kontekstual Vol 2, No 2 (2019): Desember 2019
Publisher : Sekolah Tinggi Agama Kristen Negeri Toraja

In the Bible it is often found a difficult part to understand, especially in this paper about the plan of the Lord who wanted to kill Moses. Even if you look deeper, Moses is a person sent by the LORD to free the nation of Israel from occupation in Egypt. This section needs to be examined more deeply, so that it can be searched for what is the basis of this action of the Lord, and at the same time what theological meanings are contained in this section, which are also relevant to present life. Through word study research efforts, it can be found that the plan of the Lord to kill Moses was not a playful plan, but it was a truly serious plan. But all these plans could be failed because Zipporah, the wife of Moses, succeeded in making atonement with the LORD through the foreskin of Moses 'son who was affixed to Moses' pubic. This indicates that the Lord's plan occurred because Moses was negligent in keeping his holiness, which is to circumcise his child. Holiness is the most important thing in carrying out all forms of service and call of God. If this holiness was ignored, then it could be that the Lord's plan to send someone turned into the anger of the LORD against the one sent.Abstrak: Dalam Alkitab seringkali dijumpai bagian yang sulit untuk dipahami. Terkait dengan tulisan ini, bagian yang sangat sulit itu adalah tentang rencana TUHAN yang hendak membunuh Musa. Padahal kalau dilihat lebih dalam lagi, Musa adalah orang yang diutus oleh TUHAN untuk membebaskan bangsa Israel dari kerja paksa di Mesir. Bagian ini perlu untuk diteliti lebih dalam lagi, agar dapat dicari apa yang menjadi dasar dari tindakan TUHAN ini, dan sekaligus ditarik makna teologi apa yang terkandung dalam bagian ini, yang juga relevan bagi kehidupan sekarang. Melalui studi kata, maka dapat dijumpai bahwa rencana TUHAN membunuh Musa bukanlah rencana yang main-main, tetapi merupakan rencana yang memang sungguh-sungguh. Namun semua rencana itu dapat digagal-kan karena ada Zipora, istri Musa, yang berhasil mengadakan upaya ?pendamaian? dengan TUHAN melalui kulit khatan anak Musa yang ditempelkan ke ?kemaluan? Musa. Ini menandakan bahwa rencana TUHAN itu terjadi karena Musa telah lalai dalam menjaga kekudusan dirinya, yaitu menyunatkan anaknya. Kekudusan meru-pakan hal terpenting dalam menjalankan segala bentuk pelayanan dan panggilan TUHAN. Apabila kekudusan ini diabaikan, maka bisa saja rencana TUHAN mengutus seseorang berubah menjadi kemarahan TUHAN terhadap yang diutus.

Dialog Imajiner Kaum Tertindas: Tafsir Kejadian 3:1-6 dalam Konsep Carnivalesque Bakhtin Firman Panjaitan
KENOSIS: Jurnal Kajian Teologi Vol 6, No 1 (2020): KENOSIS: JURNAL KAJIAN TEOLOGI
Publisher : IAKN Ambon

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.37196/kenosis.v6i1.88

Dialog antara ular dengan perempuan dalam Kejadian 3:1-6 sering kali dipahami sebagai bentuk ketidakmampuan manusia melawan godaan ular, yang mengakibatkan hubungan manusia dengan Allah menjadi jauh. Bahkan dalam beberapa pandangan dogmatis lain dikatakan bahwa akibat kejatuhan tersebut â€˜gambar dan rupa Allahâ€™ dalam diri manusia menjadi rusak, meskipun teks tidak pernah menunjukkan hal tersebut. Tulisan ini hendak melihat Kejadian 3:1-6 melalui konsep Carnivalesque yang digagas oleh seorang filsuf modern, Mikhail M. Bakhtin. Dalam metode penelitian yang berfokus pada studi pustaka, diperoleh pengertian bahwa konsep Carnivalesque sangat menekankan unsur perjumpaan manusia dengan sang liyan sebagai bentuk kehidupan yang bermakna. Secara khusus konsep Carnivalesque juga menyoroti perjumpaan antara kelompok the haves not, yang memiliki cara berkomunikasi secara unik yang menghadirkan makna konotatif, karena setiap bahasa lisan dan tubuh menghadirkan maknanya sendiri-sendiri. Model perjumpaan dengan nada dan bahasa simbolis ini yang dipakai untuk menganalisis percakapan antara ular dengan perempuan. Hasil yang diperoleh dalam analisis tersebut tidak mengarah pada keterpisahan antara manusia dengan Allah, melainkan muncul kesadaran terhadap pentingnya dialog antara Allah dengan manusia, tanpa dibayangi oleh ketakutan, agar tercipta relasi yang lebih baik antara Allah dengan manusia.

Kepemimpinan Yesus Kristus sebagai Model Dasar Kepemimpinan Kristen Berdasarkan Matius 20:20-28 Firman Panjaitan
KINAA: Jurnal Kepemimpinan Kristen dan Pemberdayaan Jemaat Vol. 1 No. 2 (2020): Kinaa: Jurnal Kepemimpinan Kristen dan Pemberdayaan Jemaat. Vol 1, No 2, Desemb
Publisher : IAKN TORAJA

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.34307/kinaa.v1i2.14

Abstract: The leadership crisis is an actual problem in Indonesia, which can be seen from the arrest of several leaders by the Corruption Eradication Commission due to the weak leadership model of the leaders. The leadership of Jesus Christ is the answer to the current leadership crisis. In the midst of a leadership model that relies on power, position and tends to be self-oriented, Jesus' leadership model which is oriented towards a leader-servant pattern and is altruistic in nature becomes the way to answer the leadership crisis. The critical interpretation’s method of the Bible which search for the meaning of the passage based on the existing text and ‘sitz im leben’, especially to Matthew 20:20-28, found a leadership model of Jesus that deserves to be followed and at the same time can be used as a guide for developing an appropriate and effective leadership model. The results of the study show that the leadership model of Jesus Christ in Matthew 20: 20-28 is leadership that has a vision and leadership ethics for the Kingdom of God, namely a leadership model that is pro-people and life (altruistic). Through the leadership model of Jesus Christ, one can lead effectively, efficiently and down to earth. Keywords: Christian; Ethics of the Kingdom of God; Jesus Christ; Leadership; Leader-Servant; Vision. Abstrak: Krisis kepemimpinan adalah masalah aktual di Indonesia, yang terlihat dari peristiwa tertangkapnya beberapa pemimpin oleh Komisi Pemberantasan Korupsi akibat lemahnya model kepemimpinan dari para pemimpin. Menghadapi hal ini, penulis melihat bahwa model kepemimpinan Yesus Kristus merupakan jawaban terhadap krisis kepemimpinan yang sedang terjadi. Di tengah model kepemimpinan yang mengandalkan kekuasaan, jabatan dan cenderung berorientasi pada diri sendiri, maka model kepemimpinan Yesus yang berorientasi pada pola pemimpin-pelayan dan bersifat altruistik menjadi sebuah ‘angin segar’ untuk menjawab krisis kepemimpinan. Dengan menggunakan metode tafsir kritis yang mencari makna perikop berdasarkan teks dan sitz im leben yang ada, khususnya Matius 20:20-28, ditemukan sebuah model kepemimpinan Yesus yang layak diteladani dan sekaligus dapat dijadikan panduan untuk mengembangkan model kepemimpinan yang tepat dan efektif. Hasil penelitian memerlihatkan bahwa model kepemimpinan Yesus Kristus dalam Matius 20:20-28 adalah kepemimpinan yang memiliki visi dan etika kepemimpinan Kerajaan Allah, yaitu model kepemimpinan yang berpihak pada sesama dan kehidupan (bersifat altruistik). Melalui model kepemimpinan Yesus Kristus, seseorang dapat memimpin dengan efektif, efesien dan membumi. Kata Kunci: Etika Kerajaan Allah; Kepemimpinan; Kristen; Pemimpin–Pelayan; Visi; Yesus Kristus

FINDING A LIVING GOD: Learn from Stanley J. Samartha Firman Panjaitan
MAHABBAH: Journal of Religion and Education Vol 3, No 1 (2022): MAHABBAH: Journal of Religion and Education, Vol.3, No.1 (January 2022)
Publisher : Scriptura Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47135/mahabbah.v3i1.30

The religious concept of God has essentially "killed" the real existence of God. The understanding of God has been narrowed through religious dogmas so that God no longer lives universally but is limited to religious dogmas that try to live it in its own religious way. Departing from this problem, this article aims to discuss efforts to find God who lives in the existence of human life. By using literature studies, especially examining Samartha's views on the power of syncretism to build an attitude of pluralism, the findings are that syncretism is a means to animate universal values in religion. Syncretism is the power to foster synergy between culture and religion, so as to form a grounded contextual understanding of the rules of the good life. Likewise with God. Through contextualization based on syncretism, God who has been killed by religious dogmas is brought back to life, so that it can greet life in accordance with the context in which God lives. God is seen universally and at the same time becomes a solid foundation for every religion in the world.

NILAI SEBUAH NAMA BAGI PEREMPUAN Firman Panjaitan; Dwi Ratna Kusumaningdyah
VISIO DEI: JURNAL TEOLOGI KRISTEN Vol 3 No 1 (2021)
Publisher : SEKOLAH TINGGI TEOLOGI STAR'S LUB LUWUK BANGGAI

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35909/visiodei.v3i1.175

Gender injustice is visible in the sexual division of labor and the mention of a married woman. Generally, the personal name of a married woman will be lost, replaced by her husband's name. This replacing name shows that there is also a pattern of ordination-subordination relationships between men and women in the family. This issue will focus on the discussion in this article, aiming that gender equality can be created starting from the smallest unit in society, namely the family. Using the phenomenological method, which departs from existing facts and then analyzes them with literature studies, this article shows that a person's name refers to a person. If someone's name replaces with another name, the person's identity will be lost and replaced by a new identity based on the new name. Then, if a married woman changes her name with her husband's name, the new name will lose her individuality. The results show that gender education has been carried out by each family through small things, especially in instilling the value of a personal name for a woman so that this will be a force to develop gender justice in society.

KEADILAN DALAM HUKUM LEX TALIONIS: TAFSIR TERHADAP KELUARAN 21:22-25 Firman Panjaitan; Marthin S. Lumingkewas
Pengarah: Jurnal Teologi Kristen Vol 1 No 2 (2019)
Publisher : Sekolah Tinggi Alkitab Tiranus

The Lex Talionis law is often understood as a law that applies maximum revenge. Through this law, all forms of retaliation are legalized and even justified. The study in Exodus 21: 22-25 just wants to show the opposite of the above understanding. According to the word talion, indeed the Lex Talionis law presupposes complete retaliation. But through interpretation and excavation, especially on Exodus 21: 22-25, the main elements found in Lex Talionis’ law are found; which does not refer to a complete attempt to retaliate, but instead points to the aspect of God's justice in response to every legal case that applied between humans. Thus, the Lex Talionis law is no longer seen as a law of retaliation, but a law of justice that allows this type of law to be implemented in today's life. The results of the study using narrative interpretation methods and combined with textual criticism resulted in an understanding that Lex Talionis law had practical implications, especially regarding the value of sosial justice that could be submitted to the perpetrators of injustice through the courts, so justice would be expected.

Hukuman Tuhan Terhadap Narsisisme Kolektif Jonathan Hizkia Hosea Salendur; Firman Panjaitan
Pengarah: Jurnal Teologi Kristen Vol 3 No 2 (2021)
Publisher : Sekolah Tinggi Alkitab Tiranus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36270/pengarah.v3i2.77

Perjanjian Lama merupakan sebuah kitab yang berbicara secara khusus mengenai hubungan Tuhan dengan manusia yang telah diikat dengan perjanjian. Ikatan perjanjian antara Tuhan dengan manusia harus dijaga dengan kesetiaan yang diwujudnyatakan melalui tindakan hidup yang didasarkan atas keadilan dan kebenaran Tuhan. Jika manusia tidak hidup dalam kesetiaan tersebut, maka perjanjian dengan Tuhan akan terpatahkan dan hal ini menimbulkan tindakan dan reaksi Tuhan terhadap pematahan perjanjian tersebut. Tindakan Tuhan bisa berupa peringatan dan bahkan hukuman kepada manusia yang telah mematahkan perjanjian. Salah satu bentuk dari ketidaksetiaan terhadap perjanjian adalah kesombongan dan menganggap diri mampu melakukan segala sesuatu dengan didasarkan atas kekuatan diri sendiri. Dengan menggunakan metode kualitatif dan pendekatan kritis teks, maka perikop Obaja 1:1-5 dikupas untuk mendapatkan makna pesan perikop dan kemudian diimplementasikan ke kehidupan masa kini. Hasil penelitian menemukan bahwa kesombongan akan mendatangkan hukuman dari Tuhan, namun hukuman ini sebenarnya merupakan bentuk lain dari kasih Tuhan guna menegur dan mengembalikan manusia ke jalan Tuhan.

Penderitaan sebagai Jalan Mistik Menuju Kesatuan Hidup bersama Kristus: Belajar dari Perjalanan Paulus Ke Sorga (2 Korintus 12:1-10) Firman Panjaitan
Religious: Jurnal Studi Agama-Agama dan Lintas Budaya Vol 5, No 2 (2021)
Publisher : UIN Sunan Gunung Djati Bandung

Suffering is the secret of human life. Generally, people view suffering as God's reaction to human sin. This view is corrected by Paul in 2 Corinthians 12: 1-10, which emphasizes that suffering is not God's punishment but God's way of maintaining human humility in facing life. By using the rhetorical critique method, which is a method that explores understanding by creating a single literary genre from many inter-textualities, both in biblical texts and extra-biblical texts, this researcher finds a message that suffering is actually a 'mystical path’ to experience encounter and union with God. In union with God, humans realize that they are part of life as a whole, so they must share and care for each other based on the understanding that all human beings are part of Divine life. Thus 2 Corinthians 12: 1-10 affirms that suffering is not a negative thing and needs to be complained about, but must be grateful for the understanding that this is the ‘mystical path’ of humans towards the unity of life with Christ and fellow humans.

Sidang Ilahi Elohim Dalam Mazmur 82:1 Marthin Steven Lumingkewas; Firman Panjaitan
Mitra Sriwijaya: Jurnal Teologi dan Pendidikan Kristen Vol. 1 No. 1 (2020): Juli 2020
Publisher : Sekolah Tinggi Teologi Sriwijaya

In the Old Testament Yahweh is frequently called El. The question is raised whether Yahweh was a form of the god El from the beginning or whether they were separate deities who only became equated later. They whom uphold theory Yahweh and El were conceived as separate deities holds that Yahweh was a southern storm god from Seir and so on, which was brought by the Israelites and conflated with the Jerusalem patriarchal deity.On the other side there are scholars who hold and conceived Yahweh and El as one single deity. These scholars defend this position most commonly on the grounds that no distinction between the two can be clearly found in the Hebrew Bible. The methodology used in this paper is literary – historical and social interpretations, with the main method being the "diachronic and dialectical theology of Hegel". The simple Hegelian method is: A (thesis) versus B (anti-thesis) equals C (synthesis). The author analyzes (thesis) by collecting instruments related to ancient Semitic religions; it includes data on El and Yahweh assembly obtained from Hebrew text sources and extra-biblical manuscripts which are then processed in depth. The antithesis is to analyze El's assembly development in Israel – especially in Psalm 82. While the synthesis appears in the nuances of the El’s assembly believe in ancient Israel. The focus of this paper's research is to prove 2 things: first, is Psalm 82: 1, is an Israeli Psalm that uses the patterns and forms of the Canaanite Psalms; especially regarding religious systems that use the terminology of the divine council. Second, to prove that El and Yahweh in the context of this Psalm are two different gods, of which this view contradicts several ANET experts such as Michael S, Heisser who sets El and Yahweh in this text as identical gods. The results of this study attempt to prove that Israel and the Canaan contextually share the same religious system, and are seen to be separated in the Deuteronomist era with their Yahwistic reforms.

Ekualitas antara Laki-laki dan Perempuan: Upaya Mereduksi Kekerasan secara Domestik Firman Panjaitan; Kalis Stevanus
THRONOS: Jurnal Teologi Kristen Vol 1, No 2 (2020): Juni 2020
Publisher : Badan Musyawarah Perguruan Tinggi Keagamaan Kristen Indonesia

The phenomenon of violence against wives in the household is often seen in the unbalanced application of the problem of sexual division of labor. In eastern societies, this has been seen as common and normal; but if we want to look deeper, it turns out this actually creates an imbalance in the duties and roles of husband and wife in the household. This paper aims to highlight the above, while at the same time to criticizing it etically-theologically. To support this research, the method used is Literary Research especially by examining the various views that support every effort to solve problems related to domestic violence. Through sufficient critical and analytical discussion, it was finally found that violence against wives within the household sphere needs to be eliminated and replaced with a correct understanding of the position alignment between husband and wife. There is no longer a pattern of ordination-subordination relations, because the two are the same and parallel. Thus, the terminology that needs to be developed in building relationships in the family is alignment, in order to eliminate acts of violence in the family.Abstrak: Fenomena kekerasan terhadap istri dalam rumah tangga seringkali terlihat dalam pemberlakuan yang tidak seimbang dalam masalah pembagian kerja secara seksual. Dalam masyarakat timur, hal ini sudah dipandang biasa dan lumrah; namun jika mau meninjau lebih dalam lagi ternyata hal ini justru menimbulkan ketidakseimbangan tugas dan peran suami-istri dalam rumah tangga. Tulisan ini hendak menyoroti hal tersebut di atas, sekaligus mengkritisinya secara etis-teologis. Untuk menunjang penelitian tersebut, maka metode yang digunakan adalah studi kepustakaan khususnya dengan meneliti berbagai macam pandangan yang menunjang setiap upaya untuk memecahkan masalah yang berkaitan dengan kekerasan domestik. Melalui pembahasan yang cukup kritis dan analitis, akhirnya dijumpai bahwa kekerasan terhadap istri dalam lingkup rumah tangga perlu dihapuskan dan digantikan dengan pemahaman yang benar mengenai kesejajaran posisi antara suami dan istri. Tidak ada lagi pola hubungan ordinasi-subordinasi, karena keduanya adalah sama dan sejajar. Dengan demikian terminologi yang perlu untuk ditumbuhkembangkan dalam membangun hubungan dalam keluarga adalah kesejajaran, agar bisa menghilangkan tindakan kekerasan dalam keluarga.

Co-Authors Ananda Dharmawan Kustiadewa Andre David Angilata Kebenaran Halawa Bella, Wesli Irma Desniati Berkatni, Yuli Boimau, Syenitesalonika H.C. Boymau, Darius Arnoldus Daen Rebecca Daniel Irwanto Sinabariba David Eko Setiawan Dhandi, Gabriel Dwi Arya Nanda Sianturi Dwi Ratna Kusumaningdyah Gary Reneker Bermula Gephta, Hendra Hendro Hariyanto Siburian Icha Debora Gulo Iman Krisdayanti Halawa Johan Christiawan Jonathan Hizkia Hosea Salendur Jufantri Leo Kalis Stevanus Karsiah Karsiah Kaudin, Elyes Sasep Kusumaningdyah, Dwi Ratna Laia, Imran Mandowen, Silas Dismas Yoel Marianus Nangi Kewa Marthin Steven Lumingkewas Martina Waruwu Martiyani Nathanael Yoel Damara Purba, Novi Aling Regen Wantalangi Rehuellah, Yesyurun Joanne Ruth Anugrah Olivia Silas Dismas Yoel Mandowen Sinabariba, Daniel Irwanto Steven Anugerah Jaya Ndruru Syenitesalonika H.C. Boimau Yesyurun Joanne Rehuellah Yosua Anugrah Adi Setya Putra Yuli Berkatni

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