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All Journal Jurnal Jaffray BIA': Jurnal Teologi dan Pendidikan Kristen Kontekstual Veritas : Jurnal Teologi dan Pelayanan Societas Dei: Jurnal Agama dan Masyarakat Jurnal Amanat Agung Verbum Christi
Yonky Karman
Sekolah Tinggi Filsafat Theologi Jakarta
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Abraham Inklusif: Sebuah Titik Temu Trialog Agama-agama Abrahamik Karman, Yonky
Jurnal Jaffray Vol 17, No 2 (2019): Oktober 2019
Publisher : Sekolah Tinggi Theologia Jaffray

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25278/jj.v17i2.321

Abstract

Meski Abraham bapak leluhur agama Yahudi, Kristen, dan Islam, titik-titik temu trialog ketiga agama monoteistis itu dalam praktiknya kurang dielaborasi. Menariknya, definisi agama-agama abrahamik dalam kamus Indonesia sama sekali tidak mencantumkan nama Abraham. Artikel ini memberikan substansi untuk definisi itu dengan fokus pada sosok itu sendiri yang dikenang dalam ketiga agama itu karena keberaniannya untuk mengurbankan sesuatu yang sangat berharga. Abraham yang berkurban bisa menjadi sebuah titik temu inklusif yang mendorong penganut agama masing-masing menjalani kehidupan berkurban untuk kebaikan bersama.Despite Abraham, the common ancestor of Jewish, Christian, and Islam religions, meeting points of a trialogue of those three monotheistic religions are practically less elaborated. Interestingly, the definition of Abrahamic faiths in Indonesian dictionary does not mention the name Abraham at all. This article substantiates that definition by focusing on the figure itself who is remembered by those three religions for his audacity to sacrifice something worthwhile. The sacrificing Abraham may be a whole meeting point.
Joseph’s Food Politics as Life-Keeper of Many People: A Close Rereading of Genesis 47:13–26 Karman, Yonky
Veritas : Jurnal Teologi dan Pelayanan Vol 20 No 2 (2021)
Publisher : Sekolah Tinggi Teologi SAAT

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36421/veritas.v20i2.481

Abstract

The Septuagint reading predominantly influences the interpretation of Genesis 47:13-26 (primarily v. 21). Despite a positive portrayal of Joseph, he is also seen as Pharaoh’s accomplice to enslave the Egyptian people. This connection with slavery activities contradicts the traditional image of Joseph as the life-keeper of many people. Solution for the negative portrait of Joseph usually refers to the Masoretic Text, although it is not a reference to many modern Bible translations and commentaries. The Septuagint as a reference, in this case, is indeed difficult to reject. However, that does not mean that Joseph promotes the slavery of the Egyptian people throughout the land, but rather an ancient form of state capitalism. This article draws on textual criticism, word studies, form criticism, and agricultural knowledge background in the ancient Middle East. The contribution of this research is to show that, instead of enslaving, Joseph formulated an Egyptian food politics in the larger context of Joseph’s narrative reality as the life-keeper of many people. 
Hal Kebetulan dalam Rut 2:3 Yonky Karman
Veritas : Jurnal Teologi dan Pelayanan Vol 2 No 1 (2001)
Publisher : Sekolah Tinggi Teologi SAAT (Southeast Asia Bible Seminary)

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (15.532 KB) | DOI: 10.36421/veritas.v2i1.46

Abstract

Salah satu terjemahan yang perlu direvisi menurut Cornelius Kuswanto adalah kata “kebetulan” yang terdapat di Rut 2:3, Alkitab terbitan Lembaga Alkitab Indonesia (TB, BIS; TL “untung”).1 Menurut Kuswanto, “Rut datang ke ladang Boas kelihatannya seperti sebuah kebetulan, namun sebenarnya langkah Rut dipimpin oleh pengaturan Tuhan” (h. 137). Ia mengusulkan agar terjemahan “kebetulan” pada ayat tersebut diubah menjadi “Dan terjadilah adanya (ternyata) ia berada di tanah milik Boas” (h. 138). Untuk mendukung usulannya, Kuswanto menggunakan Rut 4:1 sebagai contoh, disertai analisis sintaktikal, yang sayangnya, tidak dilakukan untuk Rut 2:3 yang justru menjadi subjudul artikelnya, “Rut Sampai di Ladang Boas: Kebetulan atau Pengaturan Tuhan?” Oleh karena itu, paparan berikut akan mengisi kekurangan analisis leksikal, semantik, dan sedikit sintaktikal dari Rut 2:3. Sebagai catatan, penulis tidak keberatan dengan usulan Kuswanto bahwa terjemahan “kebetulan” pada Rut 4:1 seharusnya tidak ada.
Doa Yabes: Diabaikan dan Dieksploitasi  Yonky Karman
Veritas : Jurnal Teologi dan Pelayanan Vol 4 No 2 (2003)
Publisher : Sekolah Tinggi Teologi SAAT (Southeast Asia Bible Seminary)

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (16.591 KB) | DOI: 10.36421/veritas.v4i2.117

Abstract

Akhir-akhir ini doa Yabes dipopulerkan lewat Bruce H. Wilkinson dan pelayanannya. Bukunya, Doa Yabes: Menerobos ke Hidup Penuh Berkat, amat laris, demikian juga bermacam-macam aplikasi dari buku tersebut, seperti doa Yabes untuk remaja, pemuda, untuk bahan renungan setiap hari dalam sebulan. Padahal kisah tentang Yabes di seluruh Alkitab hanya tercatat dalam dua ayat. Selain itu, banyak tokoh lain dalam Alkitab yang doanya dikabulkan. Namun belakangan ini tokoh Yabes diekspos besar-besaran meskipun banyak juga orang beranggapan bahwa doa Yabes terlalu dibesar-besarkan. Ron Gleason bahkan tidak merekomendasikan orang lain untuk membaca buku Wilkinson. Daripada kita masuk ke dalam pro-kontra yang membingungkan tentang doa Yabes, baiklah kita mempelajari teks Alkitabnya.
ROH-ROH DALAM PERJANJIAN LAMA Yonky Karman
Jurnal Amanat Agung Vol 11 No 1 (2015): Jurnal Amanat Agung Vol. 11 No. 1 Tahun 2015
Publisher : STT Amanat Agung

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (596.072 KB)

Abstract

Sebagai bagian dari dunia Timur yang tradisional, Perjanjian Lama kaya dengan referensi dunia roh. Meski sering diterjemahkan “roh” (ruh), kata Ibrani ruaḥ tidak lantas merujuk suatu entitas personal yang berdiri sendiri. Dalam konteks Perjanjian Lama, terlalu dini pada tahap itu untuk mengasosiasikan ruaḥ Allah dengan Roh Kudus (person ketiga dalam Allah Trinitas). Dalam konstruksi genitif posesif, ruaḥ Allah (dan sejenisnya) merujuk Allah yang sedang bertindak baik langsung ataupun dalam rangka memampukan seseorang merampungkan tugas khususnya. Pemakaian ruaḥ nonpersonal itu juga terlihat dalam konstruksi genitif efek untuk sosok bukan Allah, yang menggambarkan sebuah efek (nomina abstrak) oleh sesuatu yang nonfisik (ruaḥ) di dalam diri sosok itu. Dalam kaitan dengan Allah sebagai sumbernya, ruaḥ manusia merupakan representasi ketergantungan hidup manusia pada dan relasi dinamisnya dengan Allah.
Pilatus Dalam Pengakuan Iman Rasuli: Dalam Terang 1 Timotius 6:12-13 Yonky Karman
BIA': Jurnal Teologi dan Pendidikan Kristen Kontekstual Vol 4, No 2 (2021): Desember 2021
Publisher : Institut Agama Kristen Negeri Toraja

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.34307/b.v4i2.256

Abstract

Churches and theologians usually interpret the mention of Pilate in the Apostles' Creed as a time frame during the reign of Roman political rulers for the events of Jesus' passion, thereby providing a historical framework for Christ's redemptive work. The phrase “under Pontius Pilate” in the church creed is taken for granted with the same meaning as the Greek phrase epi Pontiou Pilatou in 1 Timothy 6:13, the only direct reference in the New Testament. However, the Bible translation of the Greek phrase is usually “before Pontius Pilate”, slightly different from the creedal formulation. Biblically, there is a connection between epi Pontiou Pilatou and Jesus’ long testimony before Pilate’s trial in the gospel of John, the only gospel that explicitly mentions Jesus coming into the world “to testify to the truth” (John 18:37, NRSV). This article adds a theological significance to that mention in light of I Timothy 6:12-13. Not only Jesus “suffered under Pontius Pilate”, He also gave testimony “before” the Roman administrator, a representation of the then world, and thus the witness of the church throughout the ages before the world.Gereja dan teolog biasanya menafsirkan penyebutan Pilatus dalam Pengakuan Iman Rasuli sebagai kerangka waktu selama pemerintahan penguasa politik Romawi untuk peristiwa sengsara Yesus, demikian memberikan kerangka sejarah untuk karya penebusan Kristus. Frasa “di bawah pemerintahan Pontius Pilatus” dalam kredo gereja diandaikan begitu saja sama maksudnya dengan frasa epi Pontiou Pilatou dalam teks Yunani 1 Timotius 6:13, satu-satunya rujukan langsung dalam Perjanjian Baru. Namun, terjemahan Alkitab untuk frasa Yunani itu biasanya “di muka Pontius Pilatus”, sedikit berbeda dari rumusan kredo. Secara alkitabiah, ada hubungan antara epi Pontiou Pilatou dan kesaksian panjang Yesus di muka pengadilan Pilatus dalam Injil Yohanes, satu-satunya Injil yang secara eksplisit menyebutkan Yesus datang ke dalam dunia “untuk memberi kesaksian tentang kebenaran” (Yoh. 18:37). Artikel ini menambahkan signifikansi teologis untuk penyebutan itu bahwa Yesus tidak hanya “menderita di bawah pemerintahan Pontius Pilatus”, tetapi juga bersaksi “di muka” wali negeri Romawi itu, sebuah representasi dunia waktu itu. Begitu juga kesaksian gereja sepanjang masa di hadapan dunia.
Yahudi Helenis untuk Terjemahan Kata Yunani Ἑλληνιστὰι dalam Alkitab Indonesia: Sebuah Studi Semantik Yonky Karman
Veritas : Jurnal Teologi dan Pelayanan Vol 21 No 1 (2022)
Publisher : Sekolah Tinggi Teologi SAAT (Southeast Asia Bible Seminary)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36421/veritas.v21i1.544

Abstract

The meaning of the neologism Ἑλληνιστὰι in the New Testament (Acts 6:1; 9:29; 11:20), although only three times, is not as simple as one might think. The Indonesian Bible (TB, BIMK) defines its first two usages as linguistic differences (“Greek-speaking Jews”). The third usage is not even clear whether it is the category of descent (“Greeks”) or religious (“non-Jewish peo­ple”). There is a tendency for Ἑλληνιστὰι to be translated non-uniformly, but there is also a uniformity. In the context of this word study, the first step is to determine Ἕλληνες as the root and origin of Ἑλληνιστὰι. Since the semantic meaning of Ἕλληνες includes Greeks by descent and Greeks culturally, the second step is to examine the consistency of the differentiation of Graeci and gentiles in the Vulgate for both Greekishness. The fact that Ἑλληνιστὰι trans­lations are so varied makes the final step nec­essary, namely to reinterpret the word in its context. As a result, neologism is needed for Indonesian vocabulary: “Helenis” (or Hellenist) for cultural Ἕλληνες and “Yahudi Helenis” (or Hellenized Jews) for Ἑλληνιστὰι.
Ulangan 24:1-4: Hukum Perceraian atau Hukum Rujuk? Yonky Karman
Verbum Christi: Jurnal Teologi Reformed Injili Vol 10 No 2 (2023): Apa itu Teologi yang Baik?
Publisher : STT Reformed Injili Internasional

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51688/VC10.2.2023.art1

Abstract

The text of Deuteronomy 24: 1-4 is not as simple as it seems at first glance. It is often read as one, if not the only, divorce law in the Old Testament. Other interpreters read it as a law that protects wives from arbitrary divorce. This article and several other interpreters disagree with these two interpretations. What makes this article different is the use of modern legal discourse. Based on the legal subject and legal relationship, this text prohibits a husband from reuniting with his ex-wife whom he has divorced and who has also remarried to another man and then became a widow again. To interpret the original intent of this law, it would parallelise contemporaneous or more ancient extrabiblical sources, but none are found. Its postbiblical parallels are found in a Jewish legal text and a Quranic text, which confirms the text of Deuteronomy as a prohibition of marriage reunion. It helps us read Deuteronomy's text as a prohibition of (marriage) reunion. This law is for husbands with a strong position in a patriarchal culture so they do not arbitrarily divorce their wives because their regret would be useless.
TEOLOGI PRIBUMI DI INDONESIA Karman, Yonky
Jurnal Amanat Agung Vol 18 No 1 (2022): Jurnal Amanat Agung Vol 18 no. 1 Juni 2022
Publisher : STT Amanat Agung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47754/jaa.v18i1.523

Abstract

Abstract: One of the problems with the indigenization of Christian theology in Indonesia is how to respond positively to the Indonesian context. This problem is inseparable from Indonesian theologies which in many respects depend on the final product of Western theologies, a dependence on doing theology without independence and creativity. To overcome this dependence and at the same time foster theological independence, it is first important to reposition the passive subject of doing theology into an active subject by adopting a cultural approach (constructive orientalism). Second, getting rid of the tendency to disbelieve in local elements by reviewing the "kafir" vocabulary of Indonesian Bible texts because these inaccurate translations indirectly reinforce this tendency. Within the context of the church and society, the path of indigenous theology branches off, either through biblical studies or directly through existing church theology. Keywords: indigenization, kafir, independence, Bible, theology. Abstrak: Salah satu problem pribumisasi teologi Kristen di Indonesia adalah bagaimana merespons positif konteks keindonesiaan. Problem ini tak terlepas dari teologi-teologi Indonesia yang dalam banyak hal bergantung pada produk akhir teologi-teologi Barat, suatu ketergantungan berteologi tanpa kemandirian dan kreativitas. Untuk mengatasi ketergantungan ini sekaligus menumbuhkan kemandirian berteologi, pertama-tama pentinglah reposisi subjek pasif berteologi menjadi subjek aktif dengan mengadopsi suatu pendekatan budaya (orientalisme konstruktif). Kedua, menyingkirkan kecenderungan mengafirkan unsur-unsur lokal dengan mengkaji kosakata “kafir” teks-teks Alkitab bahasa Indonesia karena terjemahan yang tak tepat ini secara tidak langsung memperkuat kecenderungan tersebut. Dalam bingkai konteks gereja dan masyarakat, jalan berteologi pribumi bercabang, bisa lewat studi biblika atau langsung lewat teologi gereja yang ada. Kata-kata Kunci: pribumisasi, kafir, kemandirian, Alkitab, teologi.
Israel Dulu dan Kini: Sebuah Teologi Biblika Keumatan Karman, Yonky
Societas Dei: Jurnal Agama dan Masyarakat Vol 11 No 2 (2024): Keadilan (Sosial) dalam Perspektif Teologi Biblika
Publisher : Reformed Center for Religion and Society

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33550/sd.v11i2.454

Abstract

Chosen people is a term often applied to Jews. However, the post-New Testament church considered Israel’s peoplehood to have ended, a theological assumption that has only been corrected since the mid-20th century. The present article re-examines the concept of the chosen people biblically. The Deuteronomic language for the election of Israel is their deliverance from Egyptian slavery to become a nation of Yahweh’s worshipers (‘ebed peoplehood). However, the Sinaitic Covenant required Israel to be more than that, namely to be a special people, an exemplary peoplehood (segullā peoplehood). The reality of ‘ebed peoplehood is unconditional and its basis is solely the God-factor, His love and fidelity (Deut. 7:6-8). On the contrary, the reality of segullā peoplehood is conditional and its basis is Israel-factor, their seriousness in keeping the covenant (Ex. 19:5-6), which then turned out to fail except for the remnant. However, Israel's failure paved the way for an expanded peoplehood, which includes non-Jews en masse, while the mass salvation of the Jews is an eschatological reality (Rom. 11:25-26).
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