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Identity and Otherness in the Rahab Story. Analysis of the Rahab Speech (Josh 2:9-11)
No full textThe biblical story of Rahab of Jericho was included in the Book of Joshua to serve a specific purpose in a remote historical context. This article focuses on a possible function of the Rahab story, which might have been employed by the author/redactor as a literary pattern for cross-cultural encounters between different groups, such as the Canaanite clan of Rahab and the Israelites. The Deuteronomistic Law demands the removal of “others” and separation from them, while Rahab, “the outsider,” is saved and protected by the Israelites. This fact may not only prove the benevolence of the Israelites but also be evidence of a recurring literary pattern of constructing national and religious self-identity first through retelling and eventually rewriting stories. Since the Rahab story has been read/heard by ancient audiences and by many readers through the centuries, this pattern may also prove relevant for contemporary readers by providing grounds for intercultural dialogue in the modern world
Rahab, illa meretrix
No full textThis article focuses on the controversial Biblical figure, Rahab, the harlot of Jericho, and especially how the Latin Church fathers saw her. Rahab, whose story is told in the second chapter of the book of Joshua, betrayed her own people by receiving the spies of the enemy into her home and when the city of Jericho collapsed, she and her family were saved. For the Latin Fathers, Rahab was a symbol of the church, and the fact that she and her family were saved also pointed to the inclusion of the gentiles into the church
Kepercayaan Rahab Berdasarkan Yosua 2:1-24
No full textTujuan penulisan ini adalah membuktikan bahwa kepercayaan Rahab terwujud melalui setiap tindakan Rahab dalam Yosua 2:1-24. Penulis surat Ibrani dan Yakobus mengungkapkan bahwa setiap tindakan Rahab menunjukkan kepercayaannya kepada Allah, namun dalam narasi Yosua 2 tidak ada keterangan yang jelas apakah benar setiap tindakan Rahab mewujudkan kepercayaannya kepada Allah bangsa Israel. Sebagai kesimpulan, Rahab memang memiliki latar belakang non-Israel, namun hal itu tidak menutup anugerah keselamatan untuk dinikmatinya. Rahab membuktikan kesungguhannya untuk percaya dan berserah kepada Allah bangsa Israel melalui setiap tindakannya demi menolong umat Allah. Dalam meneliti narasi Yosua 2:1-24, penulis menggunakan prinsip-prinsip umum dalam hermeneutik. Selain itu, penulis juga meneliti narasi Yosua 2 dengan menggunakan metode penafsiran narasi terkait genre dari Yosua 2:1-24 adalah narasi. The purpose of this writing is to prove that Rahab's belief is manifested through every act of Rahab in Joshua 2: 1-24. The writers of Hebrews and James reveal that every act of Rahab shows her belief in God, but in Joshua's narrative there is no clear explanation of whether it is true that every act of Rahab embodies her belief in the God of Israel. Rahab does have a non-Israelite background, but that fact does not exclude her from the enjoyment of the grace of salvation. Rahab proves her sincerity to believe and surrender to the God of Israel through her every action to help the people of God
Kepercayaan Rahab Berdasarkan Yosua 2:1-24
No full textTujuan penulisan ini adalah membuktikan bahwa kepercayaan Rahab terwujud melalui setiap tindakan Rahab dalam Yosua 2:1-24. Penulis surat Ibrani dan Yakobus mengungkapkan bahwa setiap tindakan Rahab menunjukkan kepercayaannya kepada Allah, namun dalam narasi Yosua 2 tidak ada keterangan yang jelas apakah benar setiap tindakan Rahab mewujudkan kepercayaannya kepada Allah bangsa Israel. Sebagai kesimpulan, Rahab memang memiliki latar belakang non-Israel, namun hal itu tidak menutup anugerah keselamatan untuk dinikmatinya. Rahab membuktikan kesungguhannya untuk percaya dan berserah kepada Allah bangsa Israel melalui setiap tindakannya demi menolong umat Allah. Dalam meneliti narasi Yosua 2:1-24, penulis menggunakan prinsip-prinsip umum dalam hermeneutik. Selain itu, penulis juga meneliti narasi Yosua 2 dengan menggunakan metode penafsiran narasi terkait genre dari Yosua 2:1-24 adalah narasi. The purpose of this writing is to prove that Rahab's belief is manifested through every act of Rahab in Joshua 2: 1-24. The writers of Hebrews and James reveal that every act of Rahab shows her belief in God, but in Joshua's narrative there is no clear explanation of whether it is true that every act of Rahab embodies her belief in the God of Israel. Rahab does have a non-Israelite background, but that fact does not exclude her from the enjoyment of the grace of salvation. Rahab proves her sincerity to believe and surrender to the God of Israel through her every action to help the people of God
The Greek Church Fathers and Rahab
No full textRahab, the harlot, was highly regarded in the Early Church, despite her former questionable profession. The Church Fathers often used her as an example to illustrate various theological truths. This study will focus on the role and function of Rahab in the writings of the Greek Church Fathers
Rahab (Person)
No full textDer Artikel portraitiert die Figur der Rahab nach den Textzeugnissen des Alten Testaments (Jos 2; Jos 6) sowie ihre Rezeption in nachalttestamentlichen jüdischen, neutestamentlichen sowie nachneutestamentlichen christlichen Texten. Außerdem kommen gegenwärtige postkoloniale Lektüren sowie Lektüren im Kontext Palästinas zur Sprache
Session IIIA: Religious Studies Presentation 4 - Reading Rahab through the Lens of Colonization
No full textIn the biblical narrative of Rahab, Rahab is colonized by the existing imperial powers, the patriarchal values of Israel, and the army of Joshua. In this assessment colonization is evaluated on four criteria: the control the colonizer exerts over material, cultural, symbolic, and religious resources of the colonized. Under these qualification, Rahab is a victim of colonization, and therefore, the decisions made by Rahab in the narrative may be read as acts of self-preservation
POTENSI AKTIVITAS ANTIMALARIA DARI EKSTRAK AIR DAUN JUNG RAHAB (BAECKEA FRUTECENS) (Potency of Antimalarial Activity from Aqueaous Extract of Jung Rahab Leaves (Baeckea frutecens))
No full textMalaria is a disease caused by Plasmodium parasite transmitted by female Anopheles mosquito. Jung rahab plant (Baeckea frutecens) is known have an ability to inhibit the growth of Plasmodium falciparum. However, the inhibition of the parasite growth is still unknown. This research aimed to determine fractionation of aqueaous extract of jung rahab leaves that is contain antimalaria compound with a potential inhibition activity. Jung rahab plant was extracted using decoctition. The analysis included phytochemical screening, column chromatography fractionation, antimalaria activity, and compound identification by using UV-Vis, FT-IR, and GCMS. Jung rahab aqueous extract fraction resulted a potential antimalaria activity with IC50 105,9 ppm and fractionation result based on UV-Vis, FT-IR, and GCMS as pyrogallol.Keywords: antimalarial, β-hematin, Baeckea frutecens, extraction, IC50ABSTRAKMalaria merupakan penyakit yang disebabkan oleh parasit Plasmodium yang ditransmisikan oleh nyamuk Anopheles betina. Daun jung rahab (Baeckea frutecens) diketahui memiliki kemampuan untuk menghambat pertumbuhan Plasmodium falciparum. Akan tetapi, mekanisme penghambatan pertumbuhan parasit tanaman ini masih belum diketahui. Penelitian ini bertujuan untuk mencari fraksi lain dari ekstrak air daun jung rahab yang mengandung senyawa antimalaria dengan aktivitas penghambatan yang lebih tinggi. Ektraksi daun jung rahab dilakukan dengan metode dekoktasi, sedangkan analisis yang dilakukan adalah skrining fitokimia, fraksinasi menggunakan kromatografi kolom, uji aktivitas antimalaria, dan identifikasi senyawa hasil fraksinasi dengan UV-Vis, FT-IR, dan GCMS. Berdasarkan hasil penelitian ini, fraksi ekstrak air daun jung rahab memiliki aktivitas antimalaria potensial dengan nilai IC50 sebesar 105,9 ppm dan hasil fraksinasi senyawa berdasarkan UV-Vis, FT-IR, dan GCMS sebagai pirogalol.Kata kunci: antimalaria, β-hematin, Baeckea frutecens, ekstraksi, IC50
Viewing ‘Krotoa’ through a Rahab Prism : a postcolonial feminist encounter
No full textThesis (MTh)--Stellenbosch University, 2020.ENGLISH ABSTRACT: This thesis employs a hermeneutic of suspicion to reread the narratives of two underdog women characters, as it analyses the narrative world of Rahab in Joshua 2 and 6 and the story of Krotoa as portrayed in the 2017 film Krotoa side-by-side. This study argues that decolonising and deconstructing hegemonic interpretations of the biblical texts is the only way the Bible still may possess value to the marginalised.
Insights from postcolonial feminist biblical interpretation are employed to show how these two very different narrative worlds collide with each another. To reflect on the stories of Rahab and of Krotoa, Musa Dube’s Rahab’s reading prism is used as a reading strategy to reread the narrative of Rahab as well as the portrayed character of Krotoa in the 2017 film Krotoa.
Rahab’s character and portrayals are analysed by means of a postcolonial reading optic. Although most previous interpretations have portrayed Rahab as heroine as well as traitor, this study argues that Rahab was also the victim of the coloniser's pen, a literary construction of Israelite ideology.
This study further employs postcolonial feminist film theory as an additional methodological approach to critique the imperial strategies employed in the portrayal of Krotoa in the film Krotoa (2017). Postcolonial feminist film theory shows how the portrayal of Krotoa in the film version possesses a specific form of power which could liberate and at the same time perpetuate imperialising interpretations and ideologies.
Instead of revolutionising Krotoa in the history of South Africa by offering a life-giving portrayal of Krotoa, this study argues that the film has perpetuated elements of Afrikaner nationalism. Delineating the various portrayals of Krotoa exposed the patriarchal and imperial ideologies still present in the film especially with a practical application of Rahab’s reading prism.
The central premise of this thesis is that both Rahab and Krotoa have much in common. This study, therefore, applies a hermeneutic of suspicion that prioritises alternative perspectives in the pursuit of a transformative understanding of these two women in contrast to their reputation and portrayals as traitors. This study argues that the two women have suffered under the rhetoric of God, glory, gold, and gender. The biblical narrative of Rahab and the film Krotoa (2017), as well as the historiographies that depict them, are a perfect example of how the imperial powers impose their control
on foreign lands and on the bodies of women, who have been sacrificed on the altar of unity and imperial control.
Moreover, this study explores the possibility that these two women were betrayed by their own people and the colonisers have done what they do best—employing the bodies of women who serve as the contact zones for colonisation.
By interrogating, deconstructing, and re-interpreting these two characters, this study prioritises life-affirming interpretations and portrayals of both women. The study demonstrates how the chosen reading optic liberates Rahab and Krotoa from the yoke of imperial and patriarchal interpretations and portrayals.AFRIKAANSE OPSOMMING: Hierdie tesis gebruik 'n benadering van hermeneutiese suspisie om die verhale van twee “underdog” vroue-karakters te herlees, deur die narratiewe wêrelde van Rahab in Josua 2 en 6 en die vertolking van Krotoa soos voorgestel in die 2017 film Krotoa langs mekaar te lees. Hierdie studie argumenteer dat die dekolonisering en dekonstruksie van hegemoniese interpretasies van die Bybelse tekste die enigste manier is waarop die Bybel steeds waarde kan hê vir die gemarginaliseerdes.
Die insigte van postkoloniale feministiese Bybelse interpretasie word gebruik om aan te toon hoe hierdie twee baie verskillende narratiewe wêrelde met mekaar in gesprek tree. In die proses om na te dink oor die verskillende vertellings van Rahab en die verhaal van Krotoa, word Musa Dube se Rahab-lees-prisma as leestrategie gebruik om die vertelling van Rahab en die uitbeelding van karakter 'Krotoa' in die film Krotoa (2017) te herlees.
Die karakter en uitbeeldings van Rahab word in die studie geanaliseer aan die hand van 'n post-koloniale leesoptiek. Rahab is onderskeidelik as heldin sowel as verraaier uitgebeeld. Volgens hierdie studie is Rahab die slagoffer van die pen van die koloniseerder, 'n literêre konstruksie van die Israelitiese ideologie.
Hierdie studie gebruik verder postkoloniale feministiese filmteorie as 'n addisionele metodologiese benadering ten einde die imperiale strategieë wat gebruik is in die uitbeelding van Krotoa in die film Krotoa (2017), krities te ontleed. Postkoloniale feministiese filmteorie toon aan hoe die uitbeelding van Krotoa in die filmweergawe 'n spesifieke vorm van mag besit wat terselfdertyd imperialiserende interpretasies en ideologieë kan bevry en voortbestaan.
In plaas daarvan om Krotoa op ‘n bevrydende wyse in die geskiedenis van Suid-Afrika uit te beeld, het die film elemente van Afrikanernasionalisme voortgesit. Met behulp van die toepassing van die Rahab-lees-prisma word die patriargale en imperiale ideologieë wat nog in die film aanwesig is met betrekking tot die verskillende uitbeeldings van Krotoa, blootgelê.
Die sentrale uitgangspunt vir hierdie tesis is dat hierdie twee vroue baie in gemeen het. Hierdie studie gebruik 'n hermeneutiek van suspisie om die alternatiewe perspektiewe van hierdie twee vroue te prioritiseer in die strewe na 'n nuwe verstaan van hierdie twee vrouens, afgesien van hul reputasie as verraaiers. Hierdie studie voer aan dat beide vroue onder die retoriek van God, glorie, goud en gender gely het. Die Bybelse verhaal van Rahab en die filmweergawe van Krotoa (2017) is ‘n goeie voorbeeld van hoe geskiedskrywing hierdie vroue “afgeskryf” het in die geskiedenis, van hoe die koloniale magte hul beheer op vreemde lande en op die liggame van vroue uitgeoefen het en op die altaar van eenheid en imperiale beheer geoffer het.
Hierdie studie ondersoek ook die moontlikheid dat twee vroue deur hul eie mense verraai is, en dat die koloniseerder gedoen het wat hulle die beste doen deur die liggame van vroue te gebruik wat dien as kontakgebiede vir kolonisasie.
Deur na te dink oor hierdie twee karakters, te dekonstrueer, en weer te interpreteer, prioritiseer hierdie studie lewensbevestigende interpretasies en uitbeeldings van beide vroue. In hierdie studie word uiteengesit hoe die gekose leesoptiek Rahab en Krotoa bevry van die juk van imperiale en patriargale interpretasies en uitbeeldings.Master
Sosok Rahab dalam Narasi Perjanjian Lama: Merefleksikan “Ruang Iman” Kaum Marginal
No full textRahab is one of the characters in the Old Testament. She was viewed by society as a sinner, a prostitute, and part of the “marginalized” class because of her work. However, God had a different perspective. He saw Rahab's faith as that of a woman who was willing to be open and cooperate with Him. God used Rahab to fulfill His plan of salvation for the nation of Israel. In fact, Rahab's participation in God's work of salvation reappears in the genealogy of Jesus. Rahab is present in her human imperfection as a sinner and a “broken” person embraced by God's love. This reality shows how vast and deep God's compassion is for those who are looked down upon by the world.AbstrakRahab adalah salah satu tokoh dalam Kitab Suci Perjanjian Lama. Ia dipandang oleh masyarakat sebagai wanita pendosa, perempuan sundal (pelacur) dan menjadi bagian dari kaum “marginal” oleh karena pekerjaannya. Tetapi, Allah memiliki perspektif yang berbeda. Ia memandang iman Rahab sebagai wanita yang mau terbuka dan bekerja sama dengan-Nya. Allah memakai Rahab untuk mewujudkan rencana keselamatan-Nya bagi bangsa Israel. Bahkan, partisipasi Rahab dalam karya keselamatan Allah kembali muncul dalam narasi genealogi Yesus. Rahab hadir dalam ketidaksempurnaan manusiawinya sebagai manusia berdosa dan “hancur” yang dirangkul oleh kasih Allah. Realitas ini ingin memperlihatkan betapa luas dan dalam belas kasih Allah kepada orang-orang yang dipandang rendah oleh dunia
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