Karl Vilhelm Helmer Ringgren (November 29, 1917 – March 26, 2012), was a Swedish theologian.
He became Associate Professor in Religion at Uppsala University, 1947–59, and Acting Professor of Old Testament exegesis at the Royal Academy of Turku, 1947–56, the professor of Old Testament exegesis at the Garrett Biblical Institute, Evanston, Illinois, 1960–62, professor of comparative religion at Åbo Akademi University in Turku, Finland, 1962–64, and then Old Testament exegesis at Uppsala University, 1964-83. Ringgren died on March 26, 2012.
He was a fellow of the Norwegian Academy of Science and Letters.
- Word and Wisdom (1947)
- Islam, Aslama and Muslim (1949)
- Fatalism in Persian Epics (1952)
- Messias, konungen (1953)
- Studies in Arabian Fatalism (1955)
- Handskrifterna från Qumran IV-V (1956)
- Psaltarens fromhet (1957)
- Religionerna i historia och nutid (together with Åke V. Ström 1957)
- Tro och liv enligt Dödahavsrullarna (1961)
- Sacrifice in the Bible (1962)
- Israelitische Religion (1963)
- Främre Orientens religioner (1967)
- Theological Dictionary of the Old Testament Gerhard Johannes Botterweck, Helmer Ringgren, Heinz-Josef Fabry translated David E. Green.
- The Messiah in the Old Testament Helmer Ringgren - 1961 "Abnut the author HELMER RINGGREN was bom in 1917. In 1936 he became a student at the University of Uppsala and was made a ... Since 1960 Dr Ringgren has been Professor of Old Testament Interpretation at Garrett Biblical Institute "
- The Living church: Volume 148 1964 "Dr. Helmer Ringgren is a Scandinavian biblical scholar, also of the first rank, who taught for a year in this country; he is now at the University of Turku in Finland. In The Faith of Qumran he is concerned primarily with what the texts"
- "Sad News: the Death of Helmer Ringgren « Zwinglius Redivivus". Zwingliusredivivus.wordpress.com. Retrieved 2012-05-26.
- Scripture: the quarterly of the Catholic Biblical Association: Volume 16 Catholic Biblical Association (Great Britain) - 1964 "Helmer Ringgren is typical when he concludes that though snatches of profane songs have been included in the Canticle and have been imperfectly assimilated into its allegorical pattern, nevertheless the bulk of the work is a "