Sekundärliteratur:Biblische Konzepte - Versionsgeschichte

Sebastian Walter am 3. September 2012 um 11:47 Uhr

2012-09-03T11:47:09Z

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	* Haase, Ingrid M. (1990): [http://www.ruor.uottawa.ca/en/bitstream/handle/10393/5738/MM68087.PDF?sequence=1 Cult Prostitution in the Hebrew Bible?]. Ottawa.		* Haase, Ingrid M. (1990): [http://www.ruor.uottawa.ca/en/bitstream/handle/10393/5738/MM68087.PDF?sequence=1 Cult Prostitution in the Hebrew Bible?]. Ottawa.

			* Hentrich, Thomas (?): [http://georgebrown.academia.edu/ThomasHentrich/Papers/111602/Disability_in_Ancient_Israel_The_Lame_nkh_psh_in_2_Samuel Disability in Ancient Israel: The "Lame" ({{hebr}}פסח/נכה{{hebr ende}} nkh/psh) in 2 Samuel].

			* Hentrich, Thomas (2003): [http://georgebrown.academia.edu/ThomasHentrich/Papers/470652/The_Lame_in_Lev_21_17-23_and_2_Sam_5_6-8 The 'Lame' in Lev 21,17-23 and 2 Sam 5,6-8].

	* Nel, M. (2008): [http://www.ajol.info/index.php/actat/article/view/48872/35222 Eunig in die Antieke Nabye Ooste], in: Acta Theologica 28/1. S. 126-142.		* Nel, M. (2008): [http://www.ajol.info/index.php/actat/article/view/48872/35222 Eunig in die Antieke Nabye Ooste], in: Acta Theologica 28/1. S. 126-142.

Sebastian Walter am 3. September 2012 um 10:24 Uhr

2012-09-03T10:24:42Z

← Nächstältere Version		Version vom 3. September 2012, 12:24 Uhr
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	* Olojede, Funlola Oluseyi (2011): [http://scholar.sun.ac.za/bitstream/handle/10019.1/6493/olojede_unsusng_2011.pdf?sequence=1 Unsung heroines of the Hebrew bible: a contextual theological reading from the perspective of woman wisdom]. Stellenbosch.		* Olojede, Funlola Oluseyi (2011): [http://scholar.sun.ac.za/bitstream/handle/10019.1/6493/olojede_unsusng_2011.pdf?sequence=1 Unsung heroines of the Hebrew bible: a contextual theological reading from the perspective of woman wisdom]. Stellenbosch.
	: '''Abstract''': This study is based primarily on the presupposition that the conventional definition or description of a biblical heroine does not take into account certain ‘hidden’ women in the Old Testament who could be distinguished due to their wisdom. By using the Yoruba woman as a contextual interpretive lens, the study investigates two female characters in the Old Testament each of whom is named in only one verse of Scriptures – “the First Deborah” in Genesis 35:8 and Sheerah in 1 Chronicles 7:24. The investigation takes its point of departure from the figure of Woman Wisdom of the book of Proverbs, which commentators have characterized as a metaphor for the Israelite heroine – a consummate image of the true Israelite female icon. It is indeed remarkable that Woman Wisdom has been associated with various female figures in the Old Testament such as Ruth, Abigail, the Wise Woman of Tekoa and the Wise Woman of Abel, etc. However, this study calls for a broader definition of wisdom based on the investigation of certain women in Old Testament narratives (e.g. Deborah and Sheerah) who have received only fleeting mention and recognition but whose lives reflect a possible connection to wisdom on a deeper level. It is shown that classical (arguably masculine) ways of reading the text tend to sideline or altogether overlook certain female characters, which are regarded as marginal such as Deborah and Sheerah. However, there are narrative gaps in the units where such women are found that could be filled by a reading of the text that is sensitive to details. It is urgued that a more careful examination of the minute details in the texts could break down the metanarratives in a way that shows that they have hermeneutical significance. Therefore, attention to the narrative details unveils new dimensions of meaning and implications between the two texts (women) under investigation that have not been related in previous studies. Of significance is the fact that classical readings of the two verses that mention “the First Deborah” and Sheerah (Gen 35:8 and 1 Chron 7:24) regard them as intrusive in their respective contexts. However, a multiplex reading of each of the two verses in this study has shown that, rather than being intrusive, both have been strategically constructed to underscore the importance of the two women, and that the verses actually fit into their present pericope. The references to both Deborah and Sheerah are rooted in strong Old Testament traditions namely Bethel and Ephraimite, respectively, both of which play visible roles within the pericopes. What’s more, both verses are found within significant contexts – one in the middle of a section that closes the Jacob Cycle and introduces the Joseph Cycle, the other in the midst of a theologically driven genealogy that begins with Adam. Again, based on the multifaceted character of Woman Wisdom, in particular, as a teacher, a nourisher and a builder, it is argued that this metaphor of an Israelite heroine is embodied in both “the First Deborah” and Sheerah. Whereas Deborah was a wet nurse who must have nourished and nurtured the offspring of Rebekah, her mistress, Sheerah has been identified as the only female builder throughout Scriptures. The identification of the role of a wet nurse as a nurturer and nourisher as well as the role of a daughter as a builder with Woman Wisdom points to two silent heroines, one in the private domain and the other in the public sphere, who have remained unrecognized and uncelebrated in Old Testament scholarship. Furthermore, the roles of Deborah and Sheerah, respectively as wet nurse and builder, indicate that women participated in various spectrums of societal life especially in the Second Temple period when it is assumed that the texts reached their final forms. Not only did they perform roles that were associated with women, they equally participated in roles that were regarded as traditionally masculine. In this regard, a study of the women in the book of Chronicles offers a fresh glimpse into the roles and positions of women in the Second Temple period as well as into the Chronicler’s purpose and emphasis, in particular, regarding his concept of laer"f.yI-lk'. On a theological level, the achievements of the two women demonstrate God’s penchant for supporting the weak and the marginalized and for affirming those who are regarded as less likely to succeed. The mention of the First Deborah in the Old Testament proves that in God’s script, there are no little people. In the case of Sheerah, the point that there is a lare f" y. -I lk ' that includes outstanding female achievers indicates that, theologically speaking, there is no barrier against what women can do.		: '''Abstract''': This study is based primarily on the presupposition that the conventional definition or description of a biblical heroine does not take into account certain ‘hidden’ women in the Old Testament who could be distinguished due to their wisdom. By using the Yoruba woman as a contextual interpretive lens, the study investigates two female characters in the Old Testament each of whom is named in only one verse of Scriptures – “the First Deborah” in Genesis 35:8 and Sheerah in 1 Chronicles 7:24. The investigation takes its point of departure from the figure of Woman Wisdom of the book of Proverbs, which commentators have characterized as a metaphor for the Israelite heroine – a consummate image of the true Israelite female icon. It is indeed remarkable that Woman Wisdom has been associated with various female figures in the Old Testament such as Ruth, Abigail, the Wise Woman of Tekoa and the Wise Woman of Abel, etc. However, this study calls for a broader definition of wisdom based on the investigation of certain women in Old Testament narratives (e.g. Deborah and Sheerah) who have received only fleeting mention and recognition but whose lives reflect a possible connection to wisdom on a deeper level. It is shown that classical (arguably masculine) ways of reading the text tend to sideline or altogether overlook certain female characters, which are regarded as marginal such as Deborah and Sheerah. However, there are narrative gaps in the units where such women are found that could be filled by a reading of the text that is sensitive to details. It is urgued that a more careful examination of the minute details in the texts could break down the metanarratives in a way that shows that they have hermeneutical significance. Therefore, attention to the narrative details unveils new dimensions of meaning and implications between the two texts (women) under investigation that have not been related in previous studies. Of significance is the fact that classical readings of the two verses that mention “the First Deborah” and Sheerah (Gen 35:8 and 1 Chron 7:24) regard them as intrusive in their respective contexts. However, a multiplex reading of each of the two verses in this study has shown that, rather than being intrusive, both have been strategically constructed to underscore the importance of the two women, and that the verses actually fit into their present pericope. The references to both Deborah and Sheerah are rooted in strong Old Testament traditions namely Bethel and Ephraimite, respectively, both of which play visible roles within the pericopes. What’s more, both verses are found within significant contexts – one in the middle of a section that closes the Jacob Cycle and introduces the Joseph Cycle, the other in the midst of a theologically driven genealogy that begins with Adam. Again, based on the multifaceted character of Woman Wisdom, in particular, as a teacher, a nourisher and a builder, it is argued that this metaphor of an Israelite heroine is embodied in both “the First Deborah” and Sheerah. Whereas Deborah was a wet nurse who must have nourished and nurtured the offspring of Rebekah, her mistress, Sheerah has been identified as the only female builder throughout Scriptures. The identification of the role of a wet nurse as a nurturer and nourisher as well as the role of a daughter as a builder with Woman Wisdom points to two silent heroines, one in the private domain and the other in the public sphere, who have remained unrecognized and uncelebrated in Old Testament scholarship. Furthermore, the roles of Deborah and Sheerah, respectively as wet nurse and builder, indicate that women participated in various spectrums of societal life especially in the Second Temple period when it is assumed that the texts reached their final forms. Not only did they perform roles that were associated with women, they equally participated in roles that were regarded as traditionally masculine. In this regard, a study of the women in the book of Chronicles offers a fresh glimpse into the roles and positions of women in the Second Temple period as well as into the Chronicler’s purpose and emphasis, in particular, regarding his concept of laer"f.yI-lk'. On a theological level, the achievements of the two women demonstrate God’s penchant for supporting the weak and the marginalized and for affirming those who are regarded as less likely to succeed. The mention of the First Deborah in the Old Testament proves that in God’s script, there are no little people. In the case of Sheerah, the point that there is a lare f" y. -I lk ' that includes outstanding female achievers indicates that, theologically speaking, there is no barrier against what women can do.

			* Wazana, Nili (2005): [http://huji.academia.edu/NiliWazana/Papers/1754977/Natives_or_Immigrants_Biblical_world_view_of_Origins_of_Israel_and_Other_People_in_Hebrew_ Natives or Immigrants: Biblical world view of Origins of Israel and Other People]. (in Hebräisch)

	'''Emotionen'''		'''Emotionen'''

Sebastian Walter am 3. September 2012 um 10:05 Uhr

2012-09-03T10:05:23Z

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	* Thom, G. (2011): [http://www.ajol.info/index.php/actat/article/view/72866/61773 Jesus and „the Daniel code“], in: Acta Theologica 31/2. S. 278-294.		* Thom, G. (2011): [http://www.ajol.info/index.php/actat/article/view/72866/61773 Jesus and „the Daniel code“], in: Acta Theologica 31/2. S. 278-294.
	: '''Abstract''': It is suggested that Jesus, who understood his Messianic calling in the light of the OT prophecies, utilized their symbolic apocalyptic language in his prophetic discourse. From this perspective Matthew 26:64 sheds important light on the meaning of Matthew 24:30b, i.e. that those who rejected him would realize, within a relatively short period, that He – the Suffering Servant – was indeed the Son of Man of Daniel 7. But Jesus also made some very definite statements in very sober language about the future, which provide an important key for our understanding of the prophetic discourse. While He enumerated a number of signs that would warn his disciples of the approach of God’s judgment on Jerusalem – together constituting “the budding fig tree” – He emphasized, on the other hand, that there will be no signs to warn them of the approach of his parousia.		: '''Abstract''': It is suggested that Jesus, who understood his Messianic calling in the light of the OT prophecies, utilized their symbolic apocalyptic language in his prophetic discourse. From this perspective Matthew 26:64 sheds important light on the meaning of Matthew 24:30b, i.e. that those who rejected him would realize, within a relatively short period, that He – the Suffering Servant – was indeed the Son of Man of Daniel 7. But Jesus also made some very definite statements in very sober language about the future, which provide an important key for our understanding of the prophetic discourse. While He enumerated a number of signs that would warn his disciples of the approach of God’s judgment on Jerusalem – together constituting “the budding fig tree” – He emphasized, on the other hand, that there will be no signs to warn them of the approach of his parousia.

			'''Engel'''

			* Segal, Michael (2010): [http://huji.academia.edu/MichaelSegal/Papers/1528198/Monotheism_and_Angelology_in_the_Book_of_Daniel Monotheism and Angelology in Daniel].

	'''Weisheit'''		'''Weisheit'''

Sebastian Walter am 3. September 2012 um 08:36 Uhr

2012-09-03T08:36:28Z

← Nächstältere Version		Version vom 3. September 2012, 10:36 Uhr
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	* Park, Byeong-Cheol (2010): [http://scholar.sun.ac.za/bitstream/handle/10019.1/5180/park_search_2010.pdf?sequence=1 The search for order and the maintenance of mystery in Old Testament wisdom literature]. Stellenbosch.		* Park, Byeong-Cheol (2010): [http://scholar.sun.ac.za/bitstream/handle/10019.1/5180/park_search_2010.pdf?sequence=1 The search for order and the maintenance of mystery in Old Testament wisdom literature]. Stellenbosch.
	: '''Abstract''': The aim of this dissertation is to investigate the concept of ‘wisdom’ in the Old Testament Wisdom Literature. This dissertation argues that the concept of ‘wisdom’ is both the search for order and the maintenance of mystery. The coexistence of order and mystery is suggested as a coherent theme of Wisdom Literature, and the various relationships between the two themes are explained as the particular voices in Wisdom Literature. Proverbs 16, Job 28, Ecclesiastes 3, and Sirach 24 exhibit the coexistent relationship between the two themes. While Proverbs 16 reveals an order prevailing coexistence, Ecclesiastes 3 exhibits a mystery prevailing coexistence. While Job 28 shows a dialogical coexistence, Sirach 24 illustrates a mysterious integrated coexistence between order and mystery.		: '''Abstract''': The aim of this dissertation is to investigate the concept of ‘wisdom’ in the Old Testament Wisdom Literature. This dissertation argues that the concept of ‘wisdom’ is both the search for order and the maintenance of mystery. The coexistence of order and mystery is suggested as a coherent theme of Wisdom Literature, and the various relationships between the two themes are explained as the particular voices in Wisdom Literature. Proverbs 16, Job 28, Ecclesiastes 3, and Sirach 24 exhibit the coexistent relationship between the two themes. While Proverbs 16 reveals an order prevailing coexistence, Ecclesiastes 3 exhibits a mystery prevailing coexistence. While Job 28 shows a dialogical coexistence, Sirach 24 illustrates a mysterious integrated coexistence between order and mystery.

			'''Messias'''

			* Wechsler, Michael G. (2010): [http://moody.academia.edu/MichaelWechsler/Papers/1668663/Messianism_Messianic_Movements_in_the_Medieval_Period Messianism: Messianic movements in the Medieval period].

	'''Gott und Welt'''		'''Gott und Welt'''

Sebastian Walter am 29. August 2012 um 13:44 Uhr

2012-08-29T13:44:17Z

← Nächstältere Version		Version vom 29. August 2012, 15:44 Uhr
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	* Park, Byeong-Cheol (2010): [http://scholar.sun.ac.za/bitstream/handle/10019.1/5180/park_search_2010.pdf?sequence=1 The search for order and the maintenance of mystery in Old Testament wisdom literature]. Stellenbosch.		* Park, Byeong-Cheol (2010): [http://scholar.sun.ac.za/bitstream/handle/10019.1/5180/park_search_2010.pdf?sequence=1 The search for order and the maintenance of mystery in Old Testament wisdom literature]. Stellenbosch.
	: '''Abstract''': The aim of this dissertation is to investigate the concept of ‘wisdom’ in the Old Testament Wisdom Literature. This dissertation argues that the concept of ‘wisdom’ is both the search for order and the maintenance of mystery. The coexistence of order and mystery is suggested as a coherent theme of Wisdom Literature, and the various relationships between the two themes are explained as the particular voices in Wisdom Literature. Proverbs 16, Job 28, Ecclesiastes 3, and Sirach 24 exhibit the coexistent relationship between the two themes. While Proverbs 16 reveals an order prevailing coexistence, Ecclesiastes 3 exhibits a mystery prevailing coexistence. While Job 28 shows a dialogical coexistence, Sirach 24 illustrates a mysterious integrated coexistence between order and mystery.		: '''Abstract''': The aim of this dissertation is to investigate the concept of ‘wisdom’ in the Old Testament Wisdom Literature. This dissertation argues that the concept of ‘wisdom’ is both the search for order and the maintenance of mystery. The coexistence of order and mystery is suggested as a coherent theme of Wisdom Literature, and the various relationships between the two themes are explained as the particular voices in Wisdom Literature. Proverbs 16, Job 28, Ecclesiastes 3, and Sirach 24 exhibit the coexistent relationship between the two themes. While Proverbs 16 reveals an order prevailing coexistence, Ecclesiastes 3 exhibits a mystery prevailing coexistence. While Job 28 shows a dialogical coexistence, Sirach 24 illustrates a mysterious integrated coexistence between order and mystery.

			'''Gott und Welt'''

			* Lategan, Werner Andre (2009): [http://dissertations.ub.rug.nl/faculties/theology/2009/w.a.lategan/ The theological dialectic of creation and death in Hebrew Bible wisdom traditions].
			: '''Abstract''': The diverse and disparate theological voices encountered in the Hebrew Bible (HB) often present a challenge to biblical scholars. In particular if it is agreed that these theological voices should be allowed to operate simultaneously and in their own right, instead of trying to incorporate them within an all-encompassing framework. Creation and death as theological themes present some of the clearest instances of such theological disparity, not only between but also within diverse theological traditions. This also applies to the HB wisdom tradition (hereafter “wisdom tradition”). By means of a selection of texts associated with the wisdom tradition, this study will investigate the theological relation of creation and death in the context of each text and the broader tradition of which it forms a part.4 Further, an attempt is made to see how these texts interrelate, and how the diverse theological voices encountered therein may be held together in a meaningful theological discourse. In tracing the trajectory of how the theological construct of God as creator in the wisdom tradition offers a framework for making theological sense of the phenomenon of death, a plea is put forth for a constructive engagement with this theological diversity. Recognizing and maintaining this theological diversity constitutes a creative tension, and an engagement herewith on the part of theologians could open up new avenues for theological reflection in diverse present day contexts.

	'''Gott und Mensch'''		'''Gott und Mensch'''
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	* Story, J. Lyle (2012): [http://atijournal.org/ATI_Vol5_No1.pdf Facets of Faith/Trust in Pauline Thought], in: American Theological Inquiry 1/2012. S. 101-115.		* Story, J. Lyle (2012): [http://atijournal.org/ATI_Vol5_No1.pdf Facets of Faith/Trust in Pauline Thought], in: American Theological Inquiry 1/2012. S. 101-115.

			* van der Merve, D.G. (2007): [http://www.ajol.info/index.php/actat/article/view/52325/40950 „Having fellowship with God“ according to 1 John: dealing with the intermediation and environment through which and in which it is costituted], in: Acta Theologica 27/2. S.
			: '''Abstract''': For believers to have fellowship (koinwniva) with one another and corporately with God, is one of the main objectives stated for the proclamation of the gospel by the author of 1 John. This article investigates the intermediation and environment through which and in which fellowship is constituted between God and his children. From the prooemium (1:1-4) of the epistle, which is used as the basic text in this research, Jesus Christ, the Son of God, has been designated (as iJlasmov~ in 2:2; 4:10 and as paravklhto~ in 2:1) to accomplish a fundamental revelatory-salvific act to enable believers to have fellowship with God and one another. This concept of fellowship, used in a familial sense, is described from the symbolic narrative of family life where God is the “Father” (patrov"), Jesus is “his only Son” (uiJov~ aujtou` oJ monogenhv~) and believers are the “children of God” (tevkna qeou`). 1 John underlines the autonomy of the individual child of God (2:20, 27; 5:20), but qualifies this emphasis with the thematic development of the concept of fellowship (koinwniva in 1:3, 6, 7) with other believers in the familia dei. The joy of believers in this familia dei, as an outcome of this fellowship, only becomes “complete” (peplhrwmevnh) where fellowship is constituted both among God’s children and corporately with God.

	'''Anthropologie'''		'''Anthropologie'''
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	: '''Abstract''': This dissertation has explored the Biblical basis for a redefinition of stewardship, and has done so in the light of land ownership customs and ethos in some parts of Africa. It has employed a postcolonial hermeneutics in interpreting Genesis 1:26-28 using also a functional equivalence approach in its translation and exegesis. In chapter one the conceptual scheme is outlined, while providing a highlight of the problem, the hypothesis, the methodology and various definitional terms which feature in the discussion. In chapter two various scholarly views are examined in order to critically assess the criteria for either a humans-above-nature or humans-in-partnership-withnature mindset. The implications of such divergent views have been critically examined. In the third chapter views of African scholars were brought to bear on gerontocracy which has transcended pre-colonial, colonial and post-colonial economic and political influences and has sustained an ongoing cultural practice of a “giraffe principle” of stewardship, land ownership and use. In the fourth and fifth chapter, the use of a postcolonial critical hermeneutics in interpretation is rationalised. A functional equivalence approach in translating our pericope into Ogba is used, and then re-read using a postcolonial critical hermeneutics. The imago Dei and the cultural mandate which goes with it has been re-interpreted in line with a hermeneutics that is humane and sensitive to a post-colonial context. In the sixth chapter a redefinition of stewardship has been attempted, using the fruits of our close reading, functional translation, and the cultural perceptions derived from our empirical research. In the final chapter, a conclusion has been drawn to show how this study contributes to a new appreciation of the concept of stewardship when applied to land ownership and use especially when humans are properly located in a relationship with God and with nature that is ongoing.		: '''Abstract''': This dissertation has explored the Biblical basis for a redefinition of stewardship, and has done so in the light of land ownership customs and ethos in some parts of Africa. It has employed a postcolonial hermeneutics in interpreting Genesis 1:26-28 using also a functional equivalence approach in its translation and exegesis. In chapter one the conceptual scheme is outlined, while providing a highlight of the problem, the hypothesis, the methodology and various definitional terms which feature in the discussion. In chapter two various scholarly views are examined in order to critically assess the criteria for either a humans-above-nature or humans-in-partnership-withnature mindset. The implications of such divergent views have been critically examined. In the third chapter views of African scholars were brought to bear on gerontocracy which has transcended pre-colonial, colonial and post-colonial economic and political influences and has sustained an ongoing cultural practice of a “giraffe principle” of stewardship, land ownership and use. In the fourth and fifth chapter, the use of a postcolonial critical hermeneutics in interpretation is rationalised. A functional equivalence approach in translating our pericope into Ogba is used, and then re-read using a postcolonial critical hermeneutics. The imago Dei and the cultural mandate which goes with it has been re-interpreted in line with a hermeneutics that is humane and sensitive to a post-colonial context. In the sixth chapter a redefinition of stewardship has been attempted, using the fruits of our close reading, functional translation, and the cultural perceptions derived from our empirical research. In the final chapter, a conclusion has been drawn to show how this study contributes to a new appreciation of the concept of stewardship when applied to land ownership and use especially when humans are properly located in a relationship with God and with nature that is ongoing.

	* ~~van der Merve~~, ~~D.G.~~ (~~2007~~): [http://~~www~~.~~ajol~~.~~info/index~~.~~php~~/~~actat~~/~~article~~/~~view~~/~~52325~~/~~40950 „Having fellowship with God“ according to 1 John: dealing with the intermediation and environment through which~~ and in ~~which it is costituted~~]~~, in: Acta Theologica 27/2. S~~.		* Lategan, Werner Andre (2009): [http://dissertations.ub.rug.nl/faculties/theology/2009/w.a.lategan/ The theological dialectic of creation and death in Hebrew Bible wisdom traditions].
	: '''Abstract''': ~~For believers to have fellowship~~ (~~koinwniva~~) ~~with one another~~ and ~~corporately with God~~, ~~is one~~ of ~~the main objectives stated for the proclamation~~ of the ~~gospel by the author~~ of ~~1 John~~. This ~~article investigates the intermediation and environment through which and in which fellowship is constituted between God and his children. From~~ the ~~prooemium~~ (~~1:1-4~~) of the ~~epistle~~, ~~which is used as the basic text in~~ this ~~research, Jesus Christ,~~ the ~~Son~~ of ~~God, has been designated (as iJlasmov~ in 2:2; 4:10~~ and ~~as paravklhto~~~ in ~~2:1) to accomplish a fundamental revelatory-salvific act to enable believers to have fellowship with God~~ and ~~one another. This concept~~ of ~~fellowship, used in~~ a ~~familial sense~~, is ~~described from the symbolic narrative of family life where God is the “Father” (patrov")~~, ~~Jesus is “his only Son” (uiJov~ aujtou` oJ monogenhv~)~~ and ~~believers are~~ the ~~“children of God” (tevkna qeou`)~~. ~~1 John underlines~~ the ~~autonomy~~ of the ~~individual child~~ of God ~~(2:20, 27; 5:20), but qualifies this emphasis with~~ the ~~thematic development~~ of the ~~concept~~ of ~~fellowship (koinwniva in 1:3~~, ~~6, 7)~~ with ~~other believers in the familia dei~~. ~~The joy of believers in~~ this ~~familia dei~~, as an ~~outcome~~ of ~~this fellowship, only becomes “complete” (peplhrwmevnh) where fellowship is constituted both among God’s children and corporately with God~~.		: '''Abstract''': The diverse and disparate theological voices encountered in the Hebrew Bible (HB) often present a challenge to biblical scholars. In particular if it is agreed that these theological voices should be allowed to operate simultaneously and in their own right, instead of trying to incorporate them within an all-encompassing framework. Creation and death as theological themes present some of the clearest instances of such theological disparity, not only between but also within diverse theological traditions. This also applies to the HB wisdom tradition (hereafter “wisdom tradition”). By means of a selection of texts associated with the wisdom tradition, this study will investigate the theological relation of creation and death in the context of each text and the broader tradition of which it forms a part.4 Further, an attempt is made to see how these texts interrelate, and how the diverse theological voices encountered therein may be held together in a meaningful theological discourse. In tracing the trajectory of how the theological construct of God as creator in the wisdom tradition offers a framework for making theological sense of the phenomenon of death, a plea is put forth for a constructive engagement with this theological diversity. Recognizing and maintaining this theological diversity constitutes a creative tension, and an engagement herewith on the part of theologians could open up new avenues for theological reflection in diverse present day contexts.

	'''Personengruppen'''		'''Personengruppen'''
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	* Cilliers, J.F.G. / F.P. Retief / S.P.J.K. Riekert (2006): [http://www.ajol.info/index.php/actat/article/view/52578/41183 Eunuchs in the Bible], in: Acta Theologica 26/2. S. 247-258.		* Cilliers, J.F.G. / F.P. Retief / S.P.J.K. Riekert (2006): [http://www.ajol.info/index.php/actat/article/view/52578/41183 Eunuchs in the Bible], in: Acta Theologica 26/2. S. 247-258.
	: '''Abstract''': In the original texts of the Bible a “eunuch” is termed saris (Hebrew, Old Testament) or eunouchos (Greek, New Testament). However, both these words could apart from meaning a castrate, also refer to an official or a commander. This study therefore examines the 38 original biblical references to saris and the two references to eunouchos in order to determine their meaning in context. In addition two concepts related to eunuchdom, namely congenital eunuchs and those who voluntarily renounce marriage (celibates), are also discussed.		: '''Abstract''': In the original texts of the Bible a “eunuch” is termed saris (Hebrew, Old Testament) or eunouchos (Greek, New Testament). However, both these words could apart from meaning a castrate, also refer to an official or a commander. This study therefore examines the 38 original biblical references to saris and the two references to eunouchos in order to determine their meaning in context. In addition two concepts related to eunuchdom, namely congenital eunuchs and those who voluntarily renounce marriage (celibates), are also discussed.

			* Haase, Ingrid M. (1990): [http://www.ruor.uottawa.ca/en/bitstream/handle/10393/5738/MM68087.PDF?sequence=1 Cult Prostitution in the Hebrew Bible?]. Ottawa.

	* Nel, M. (2008): [http://www.ajol.info/index.php/actat/article/view/48872/35222 Eunig in die Antieke Nabye Ooste], in: Acta Theologica 28/1. S. 126-142.		* Nel, M. (2008): [http://www.ajol.info/index.php/actat/article/view/48872/35222 Eunig in die Antieke Nabye Ooste], in: Acta Theologica 28/1. S. 126-142.
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	* Schlimm, Matthew Richard (2008): From Fratricide to Forgiveness: The [http://dukespace.lib.duke.edu/dspace/bitstream/handle/10161/890/D_Schlimm_Matthew_a_200812.pdf?sequence=1 Ethics of Anger] in Genesis.		* Schlimm, Matthew Richard (2008): From Fratricide to Forgiveness: The [http://dukespace.lib.duke.edu/dspace/bitstream/handle/10161/890/D_Schlimm_Matthew_a_200812.pdf?sequence=1 Ethics of Anger] in Genesis.

			* Stiebert, Johanna (1998): [http://theses.gla.ac.uk/1314/ The construction of shame in the Hebrew Bible: the prophetic contribution]. Glasgow.
			: '''Abstract''': This thesis explores the phenomenon of shame in the context of the Hebrew Bible, focusing particularly on the three major Prophets (Isaiah, Jeremiah and Ezekiel), because it is here that shame vocabulary is most prevalent. Shame is prominently discussed in the literature of psychology and anthropology. In the first chapter psychological explanations for the origins of the apparently universal human emotion of shame are described. In the course of this, phenomenological similarities between shame and guilt, grounded in the shared centrality of negative self-evaluation are outlined. The role of shame in social contexts is described with regard to stigma and, more fully, in the second chapter, in the light of socio-anthropological field studies conducted primarily in the Levant. In the Mediterranean studies shame is usually paired with its binary opposite honour. The honour/shame model is characterised especially by defined gender roles and challenge-ripostes. Shame is associated particularly with women's sexuality; honour with competition among men of relatively equal status. Although the model has been criticised from within the discipline of anthropology, it has generally-speaking been received with enthusiasm by biblical interpreters. In the third chapter shame studies, most of which apply the honour/shame model, are summarised and commented upon. In the fourth chapter, on the Book of Isaiah, the shortcomings of the model are illustrated and the context of shame discourses discussed. The following chapter, on Jeremiah, describes the implications of ideological influences and the role of shame language in the context of sexual metaphors and anti-foreign polemic. The final chapter, on Ezekiel, compares shame with impurity and focuses on the female imagery of chapters 16 and 23. The complications of imposing modern socio-critical methods upon ancient literature, the possible infiltration of ideological influences and the fact that biblical texts represent neither psychological case nor anthropological field studies are stressed repeatedly.

	'''Ethik'''		'''Ethik'''

Sebastian Walter am 26. Juli 2012 um 12:22 Uhr

2012-07-26T12:22:01Z

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	'''Gott und Mensch'''		'''Gott und Mensch'''

			* Goerling, Fritz (2010): [http://www.sil.org/siljot/2010/1/928474542777/siljot2010-1-01.pdf Baraka (as Divine Blessing) as a Bridge in Manding Languages (Especialy in Jula of Côte d´Ivoire)], in: JOT 1/10. S. 1-9
			: '''Abstract''': This article examines the translation of the different contextual senses and functions of the biblical concept of "blessing/to bless" in six Bible translations and in a translation of the Qur‘an in closely related Manding languages (from Côte d'Ivoire, Mali and Burkina-Faso). Most of the qur'anic terms chosen in these arabicized languages to render divine blessing are either inappropriate or inaccurate. They are presented here with the hope of helping other translators, especially those working among groups with significant borrowings from Islamic theological terminology, by sensitizing them to the issues involved. The concept of "blessing" can be a bridge for conveying the biblical message to Muslims in West Africa in a relevant way. In addition, "blessing" is a strategic term to share the Gospel with any target group, especially since any receptor audience in all likelihood has a materialistic concept of blessing.

	* Law, George R. (2012): [http://atijournal.org/ATI_Vol5_No2.pdf The Form of the New Covenant in Matthew], in: American Theological Inquiry 2/2012. S. 17-32.		* Law, George R. (2012): [http://atijournal.org/ATI_Vol5_No2.pdf The Form of the New Covenant in Matthew], in: American Theological Inquiry 2/2012. S. 17-32.
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	'''Emotionen'''		'''Emotionen'''
			* King, Phil (2012): [http://www.sil.org/siljot/2012/1/928474548940/siljot2012-1-02.pdf Metaphor and Methodology for Cross-Cultural Investigation of Hebew Emotions], in: JOT 1/12. S. 9-24.
			: '''Abstract''': Feeling down or in a tight spot? How do we know what someone means when they tell us how they feel? How could we go further and explain how emotions are understood across cultures? This article looks at three approaches—the use of physiology, of key words, and of metaphors. This is followed by a demonstration of the insights from the metaphorical approach as applied to Anglo emotions. Applying this metaphorical approach to biblical Hebrew (where there is no access to native speakers) is much more difficult than to a living language. However, application of the Cognitive Linguistics of George Lakoff, Mark Johnson, Raymond Gibbs, John Taylor and others allows the construction of a methodology to give evidence for what emotions the Hebrew authors felt. This methodology is applied to Hebrew descriptions of distress to show how such emotions are conceptualised. The article also explains how this methodology can be applied more widely, to evaluate others’ claims about how the ancient Israelites thought and felt. Finally, some implications are given in the areas of Hebrew exegesis, cultural anthropology, and for the translation of “emotional” texts.

	* McConville, G. (2011): [http://www.ajol.info/index.php/actat/article/view/72912/61819 Happiness in the Psalms], in: Acta Theologica Supplement 15. S. 81-100.		* McConville, G. (2011): [http://www.ajol.info/index.php/actat/article/view/72912/61819 Happiness in the Psalms], in: Acta Theologica Supplement 15. S. 81-100.
	: '''Abstract''': The article enquires into the nature of happiness or well-being in the Old Testament Psalms. It considers first the Psalms’ use of ‘happiness’ language, then goes on to seek a broader basis for the enquiry in key concepts such as freedom and justice, making some comparisons with Greek ideas. Finally it seeks to build up a picture of the person at the centre of the Psalms, particularly as the one who speaks, chiefly from the perspectives of speech itself, the ‘soul’, and praise, in the expectation that this may provide a portrait of the fulfilled human being.		: '''Abstract''': The article enquires into the nature of happiness or well-being in the Old Testament Psalms. It considers first the Psalms’ use of ‘happiness’ language, then goes on to seek a broader basis for the enquiry in key concepts such as freedom and justice, making some comparisons with Greek ideas. Finally it seeks to build up a picture of the person at the centre of the Psalms, particularly as the one who speaks, chiefly from the perspectives of speech itself, the ‘soul’, and praise, in the expectation that this may provide a portrait of the fulfilled human being.

Sebastian Walter am 26. Juli 2012 um 12:08 Uhr

2012-07-26T12:08:06Z

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	* Joubert, J. (2007): [http://www.ajol.info/index.php/actat/article/view/5493/29607 Johannine metaphors/symbols linked to the paraclete-spirit and their theological implications], in: Acta Theologica 27/1. S. 83-103.		* Joubert, J. (2007): [http://www.ajol.info/index.php/actat/article/view/5493/29607 Johannine metaphors/symbols linked to the paraclete-spirit and their theological implications], in: Acta Theologica 27/1. S. 83-103.
	: '''Abstract''': The Johannine author uses metaphors and symbols to enable the primary and secondary readers to come to a better understanding of the Paraclete-Spirit. The study of particular Johannine metaphors is valuable in understanding the message and theology of John. The use of the dove, water and wind metaphors in the Johannine Gospel definitely has functional and theological implications for the Pneumatology of John. The Johannine author uses imagery freely in expressing his Pneumatological message. He does not express his message regarding the Paraclete-Spirit merely in the form of a theological discourse, but by using the metaphors dove, water and wind. By exploring the relationship between the various Paraclete-Spirit metaphors, a larger and more coherent picture emerges, which opens the view to the interrelatedness of various theological themes. Such a metaphorical description of the Paraclete-Spirit in the Johannine Gospel has genuine potential and deserves to be explored.		: '''Abstract''': The Johannine author uses metaphors and symbols to enable the primary and secondary readers to come to a better understanding of the Paraclete-Spirit. The study of particular Johannine metaphors is valuable in understanding the message and theology of John. The use of the dove, water and wind metaphors in the Johannine Gospel definitely has functional and theological implications for the Pneumatology of John. The Johannine author uses imagery freely in expressing his Pneumatological message. He does not express his message regarding the Paraclete-Spirit merely in the form of a theological discourse, but by using the metaphors dove, water and wind. By exploring the relationship between the various Paraclete-Spirit metaphors, a larger and more coherent picture emerges, which opens the view to the interrelatedness of various theological themes. Such a metaphorical description of the Paraclete-Spirit in the Johannine Gospel has genuine potential and deserves to be explored.

			* King, Phil (2005): [http://www.sil.org/siljot/2005/3/46696/siljot2005-3-01.pdf Translating "Messiah," "Christ," and "Lamb of God"] , in: JOT 3/05. S. 1-27.
			: '''Abstract''': The terms translated “Messiah,” “Christ,” and “Lamb of God” in English versions of the Bible would have created significant contextual effects in the minds of the original hearers when applied to Jesus. This paper investigates the use of these terms in their original context through a semantic analysis based on logical and encyclopedic entries and then considers some implications for translation. The approach to translation is based on Relevance Theory and in particular the notion of Direct Translation.

	* Lamerson, Samuel (2008): [http://atijournal.org/ATI_Vol1_No1.pdf The Openness of God and the Historical Jesus], in: American Theological Inquiry 1/2008. S. 25-37.		* Lamerson, Samuel (2008): [http://atijournal.org/ATI_Vol1_No1.pdf The Openness of God and the Historical Jesus], in: American Theological Inquiry 1/2008. S. 25-37.

Sebastian Walter am 26. Juli 2012 um 12:02 Uhr

2012-07-26T12:02:06Z

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	'''Gottvater, Gottsohn und Heiliger Geist'''		'''Gottvater, Gottsohn und Heiliger Geist'''

			* Daams, Nicolaas (2005): [http://www.sil.org/siljot/2005/1/46689/siljot2005-1-03.pdf Translating YHWH], in: JOT 1/05. S. 47-55.
			: '''Abstract''': The article is best seen as a follow-up article in a series of articles about this topic that have previously appeared in The Bible Translator (1992) and in NOT (1997). The article explores the meaning of YHWH in various contexts, and what the implications of this analysis are for Bible translators. It concludes that there are only two legitimate options for representing YHWH, and it provides translators with a clear set of criteria that will help the translator to determine which one of these two representations should be used.

	* Habets, Myk (2008): [http://atijournal.org/ATI_Vol1_No2.pdf Developing a retroactive Hermeneutic: Johannine Tehology and Doctrinal development], in: American Theological Inquiry 2/2008. S. 77-89.		* Habets, Myk (2008): [http://atijournal.org/ATI_Vol1_No2.pdf Developing a retroactive Hermeneutic: Johannine Tehology and Doctrinal development], in: American Theological Inquiry 2/2008. S. 77-89.

Sebastian Walter am 25. Juli 2012 um 18:52 Uhr

2012-07-25T18:52:03Z

← Nächstältere Version		Version vom 25. Juli 2012, 20:52 Uhr
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	'''Gott und Mensch'''		'''Gott und Mensch'''

			* Law, George R. (2012): [http://atijournal.org/ATI_Vol5_No2.pdf The Form of the New Covenant in Matthew], in: American Theological Inquiry 2/2012. S. 17-32.

	* Nelsohn Randy (2012): [http://atijournal.org/ATI_Vol5_No2.pdf Exegeting Forgiveness], in: American Theological Inquiry 2/2012. S. 33-58.		* Nelsohn Randy (2012): [http://atijournal.org/ATI_Vol5_No2.pdf Exegeting Forgiveness], in: American Theological Inquiry 2/2012. S. 33-58.

Sebastian Walter am 25. Juli 2012 um 18:44 Uhr

2012-07-25T18:44:54Z

← Nächstältere Version		Version vom 25. Juli 2012, 20:44 Uhr
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	* Lamerson, Samuel (2008): [http://atijournal.org/ATI_Vol1_No1.pdf The Openness of God and the Historical Jesus], in: American Theological Inquiry 1/2008. S. 25-37.		* Lamerson, Samuel (2008): [http://atijournal.org/ATI_Vol1_No1.pdf The Openness of God and the Historical Jesus], in: American Theological Inquiry 1/2008. S. 25-37.
	: '''Abstract''': Everyone wants to have Jesus on his side. The problem is that many begin to think “of Christ in their own image—as a martyr, or a theologian, or a mystic, or an ascetic, or an ecclesiastic. . .” Every historical Jesus scholar must be careful that he does not look into the		: '''Abstract''': Everyone wants to have Jesus on his side. The problem is that many begin to think “of Christ in their own image—as a martyr, or a theologian, or a mystic, or an ascetic, or an ecclesiastic. . .” Every historical Jesus scholar must be careful that he does not look into the well at his own face instead of the face of Jesus. With that caveat in mind, one wonders what Jesus would have thought of the current controversy surrounding God’s openness? The purpose of this paper is to examine two sub-questions that may help clarify the answer to the question of Jesus’ own view of the openness of God: What did Jesus think of the nature and extent of his Father’s foreknowledge? What did Jesus think and teach about his own foreknowledge? Before endeavoring to find an answer to these two questions from the Gospels, let us make some preliminary observations.
	well at his own face instead of the face of Jesus. With that caveat in mind, one wonders what Jesus would have thought of the current controversy surrounding God’s openness? The purpose of this paper is to examine two sub-questions that may help clarify the answer to the question of Jesus’ own view of the openness of God: What did Jesus think of the nature and extent of his Father’s foreknowledge? What did Jesus think and teach about his own foreknowledge? Before endeavoring to find an answer to these two questions from the Gospels, let us make some preliminary observations.

	* Leder, A.C. (2011): [http://www.ajol.info/index.php/actat/article/view/72859/61766 Historical narrative and wisdom. Towards preaching Esther „for such a time as this“], in: Acta Theologica 31/2. S. 135-158.		* Leder, A.C. (2011): [http://www.ajol.info/index.php/actat/article/view/72859/61766 Historical narrative and wisdom. Towards preaching Esther „for such a time as this“], in: Acta Theologica 31/2. S. 135-158.