Isten, aki megbán valamit, aki változtat egy korábbi döntésén – egyike azoknak a különös képzeteknek, amelyeket egyik holland professzor ilyen cím alatt foglalt össze tanulmányában: „Isten árnyoldalai az Ószövetségben”. Ezek a képek jelentős szerepet játszanak abban, hogy sok mai bibliaolvasó közelebb érzi magához azt az Újszövetséget, amelyben Jézus Istennek a „fényesebb” arcát jelentette ki. De mit jelent az, hogy Isten megbán valamit? Egyáltalán használhatjuk-e ezt a kifejezést Istennel kapcsolatban? Nem zárja-e ki tökéletessége azt, hogy ő bármit is megbánjon?

The spiritual atmosphere can be pure and impure, life nourishing or stifling. The physical atmosphere can also be pure or polluted, life nourishing or stifling. In this context pure air means the abundance of man’s physical living conditions, the pureness and the absence of harm in the whole ecological system, ensuring man’s living space. It also means the balance, which has to exist between the food- and energy resources of our planet for the daily needs of its 7 billion inhabitants.

The present study investigates one of the theologically most significant, but at the same time exegetically most debated passages of the Hebrew Bible: the promise of YHWH to Abraham in Gen 12:3b (and related texts). Most previous studies of this text argue that the niph‘al form of ברך should be interpreted either as a passive (‘to be blessed’; also followed by the ancient bible-translations, as well as by Gal 3:8 in the New Testament), a medial (‘to gain blessing’), or a reflexive (‘to bless oneself’). However, these translations are grammatically and theologically problematic.

This article discusses the MT of Isa 33,12 and argues that the verse line "the nations will be burned to lime (שִׂיד)" is difficult in its context and distorts the parallelism, describing the fall of the enemy of Judah with the help of plant-imagery. Although Am 2,1 is often mentioned in connection with Isa 33,12, closer analysis shows that there are differences between the two texts. It is suggested that the LXX should be followed here, which goes back to a Hebrew text reading שָׂדַי, "field", "(agricultural) land" instead of שִׂיד, "lime".

Dr. Péter Miklós tanár egyik utolsó megszólalása ez az interjú, olyannyira, hogy nyomtatásban már csak halála után jelent meg. Megrendítően tárul fel elbeszéléséből az 1956-os eseménysor Kolozsvárhoz köthető része, melyben ő maga is részt vett, és, ahogyan ő fogalmaz, néhány centi fekete szalagért kemény börtönt kellett szenvednie. A börtönévek hatása lelkészi pályafutására, emberi kapcsolataira és töretlen hitére - mind mind egy piciny szelete a velünk élő és ki nem beszélt velünk élő Történelemnek.

It is argued that the preposition in Prov 1:22b is employed as a dativus commodi, as opposed to earlier assumptions that it is a dativus ethicus. The employment of the preposition in Prov 1:22 as a dativus commodi in a construction with the verb, "to desire," implies an ironic criticism of the negative attitude of the "scoffers" towards Wisdom's call and of their revelling delight in their scoffing.

This article argues that Isa 29,15-24 is composed of five coherent segments. The early Isaianic word, 29,15+21, was reinterpreted in a new way by an exilic author in 29,16-17+20. The presupposed blindness of Yhwh serving as a motivation for an ungodly life by those addressed in 29,15, is reconsidered as the ideology of desperate people who deem the blindness of Yhwh explains the present desolate condition of Jerusalem. The former injustice in Isaiah's society (29,21) is reinterpreted as the injustice of the foreign tyrant against the people of Yhwh. Isa 29,18+24 (the blindness of the people) and 29,19+23d-e (the oppressed Yhwh-fearing people) elaborate on the same theme in a larger context and presuppose a similar situation and author as implied by 29,16-17+21, probably to be identified with Deutero-Isaiah. A final expansion of the text reassessing the seeing of Jacob and the reverence of Yhwh by his descendants can be discerned in 29,22-23c, which probably comes from the post-exilic period.