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.

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.

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.

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.

Jacqueline Vayntrub argues that the date-palm root helps us see the link metaphor between two Tamar figures in Genesis 38 and 2 Samuel 13. However, it is more appropriate to see its fruit as the link metaphor, although in a negative way. Their bitter experiences of domestic violence are not as sweet as the date-palm fruit. Tamar’s basic right to progeny and motherhood is violated. In the case of David’s Tamar, the culture of silence does not allow her to voice her pain and the perpetrator is granted impunity from the inaction of the administrator of justice. To show how domestic violence occurs in both texts and how they imply things important for the paternal authority and the victim to do, I will do a close reading and some word study.Intradisciplinary and/or interdisciplinary implications: This article expands the issue of sexual violence against women, not only physically but also the violation of their basic rights to a decent life because of the unequal power relations based on gender. This study provides a biblical basis for public theology and sociological understanding of domestic violence.