Sekundärliteratur:Biblische Exegese: Unterschied zwischen den Versionen

Methodik der Exegese

Du Plooy, H. (2002): Listening to the wind in the trees: meaning, interpretation and literary theory, in: Acta Theologica 22/1. S. 266-279.

Freund, Richard A. (1986): Revisionist Intellectual History and the Bible.

Gundry, Stanley M. S.T.M. (1969): Typology as a Means of Interpretation: Past and Present.

Kauhaus, Hanna (2009): Wege der Bibelauslegung im 18. Jahrhundert. Studien zur Exegese in einem geistigen Cluster zwischen Theologie, Philosophie und Frömmigkeit. Link [Dissertation]

Kourie, C. (2011): Reading Scripture through a mystical lens, in: Acta Theologica Supplementum 15. S. 132-153.

Longenecker, Bruce (2002): The Narrative Approach to Paul: An Early Retrospective.

Levinsohn, Stephen H. (2006): The relevance of Greek discourse studies to exegesis, in: JOT 2/06. S. 11-21.

Norwood, W. Berry (2010): The Church Fathers and the Deity of Christ, in: American Theological Inquiry 1/2010. S. 17-33

[1. Hälfte: Über typologische Lesart]

Payne, J. Barton (1960): Hermenutics as a Cloac for the Denial of Scripture.

Simkins, Ronald A. (2011): Biblical Studies as a Secular Discipline. The Role of Faith and Theology.

Sommer, Benjamin D. (2006): The Source Critic and the Religious Interpreter.

Tolmie, D.F. (2005): Die impak van metodologie op die verstaan van die Nuwe Testament, in: Acta Theologica 25/2. S. 157-182.

Turner, George A. (1961): Recent Trends in Biblical Studies.

van Leeuwen, Raymond (2011): The Quest for the Historical Leviathan: Truth and Method in Biblical Studies.

van Zyl, H.C. (2008): Reading the New Testament from a theological perspective, in: Acta Theologica 28/2. S. 133-145.

Waaijman, K. (2011): Biblical spirituality: an “other” reading (allègoria), in: Acta Theologica Supplement 15. S. 1-20.

Weinandy, Thomas O.F.M. (2008): Why Ask The Fathers? The Dynamics of a Living Tradition, in: American Theological Inquiry 1/2008. S. 6-10

Zimmermann, R. (2009): How to understand the parables of Jesus. A paradigm shift in parable exegesis, in: Acta Theologica 29/1. S. 157-182

Bibelkritik

Paul, William W. (1960): Has there been a Shift in the Presuppositions of Criticism?

Schultz, Samuel S. (1960): Today´s Critic - Presuppositions, Tools and Methods.

Tenney, Merrill C. (1960): The Legitimate Limits of Biblical Criticism.

Geschichte der Exegese

Harris, Robert (?): Jewish Biblical Exegesis from its Beginnings to the Twelfth Century.

Biblische Interpretation in parabiblischen Texten

Segal, Michael (1998): Biblical Exegesis in 4Q158: Techniques and Genre.

Segal, Michael (2011): Identifying Biblical Interpretation in Parabiblical Texts.

Rabbinische Exegese

Cohen, Martin Samuel (1990): The Names of biblical Verses.

über den Aspekt rabbinischer Auslegung, einzelnen Versen Namen zu geben

Mittelalterliche Exegese

De Visscher, Eva Sarah (2003): The Jewish-Christian Dialogue in Twelfth-Century Western Europe: the Hebrew and Latin Sources of Herbert of Bosham´s Commentary on the Psalms. Leeds.

Goldstein, Israel (1987): Maimonides´ Approach to the Bible.

Harris, Robert (2007): Rashi´s Introductions to His Biblical Commentaries.

Harris, Robert (2008): Rashi and the 'Messianic' Psalms.

Harris, Robert (2009): Medieval Jewish Biblical Exegesis.

Harris, Robert (2009): Twelfth-Century Biblical Exegetes and the Invention of Literature.

Harris, Robert (2011): The Reception of Ezekiel in Medieval Jewish Biblical Exegesis.

Harris, Robert (2011): Leviticus Interpreted as Jewish Community.

@@ Zeile 1: / Zeile 1: @@
-* De Visscher, Eva Sarah (2003): [http://etheses.whiterose.ac.uk/1496/1/uk_bl_ethos_403057.pdf The Jewish-Christian Dialogue in Twelfth-Century Western Europe: the Hebrew and Latin Sources of Herbert of Bosham´s ''Commentary on the Psalms'']. Leeds.
+==Methodik der Exegese==
 * Du Plooy, H. (2002): [http://www.ajol.info/index.php/actat/article/view/5464/29602 Listening to the wind in the trees: meaning, interpretation and literary theory], in: Acta Theologica 22/1. S. 266-279.
-: '''Abstract''': In this article the literary theories which dominated textual studies during the twentieth century are discussed briefly, indicating the philosophical roots of these theories. The article points out that whereas theories during the greater part of the twentieth century tended to encourage a more "open" approach to meaning and textuality, there are clear indications of a new awareness of textual constraints in the last decade. The point is made that interpreters and translators should be aware of the philosophical implications as well as of the textual constraints in the different forms of textual processing. In conclusion the responsibility of translators and interpreters of religious texts is emphasised.
+* Freund, Richard A. (1986): [http://jbq.jewishbible.org/assets/Uploads/14/jbq14.4.pdf Revisionist Intellectual History and the Bible].
+* Gundry, Stanley M. S.T.M. (1969): [http://www.etsjets.org/files/JETS-PDFs/12/12-4/12-4-pp233-240_JETS.pdf Typology as a Means of Interpretation: Past and Present].
 * Kauhaus, Hanna (2009): Wege der Bibelauslegung im 18. Jahrhundert. Studien zur Exegese in einem geistigen Cluster zwischen Theologie, Philosophie und Frömmigkeit. [http://www.db-thueringen.de/servlets/DerivateServlet/Derivate-21619/Kauhaus/Dissertation.pdf Link] [Dissertation]
 * Kourie, C. (2011): [http://www.ajol.info/index.php/actat/article/view/72914/61821 Reading Scripture through a mystical lens], in: Acta Theologica Supplementum 15. S. 132-153.
-: '''Abstract''': In addition to the unprecedented interest in spirituality in recent decades, both at a popular level and also as an academic discipline, there has also been a resurgence of research dealing with spirituality and scripture. It is readily acknowledged that the hegemony of the historical-critical method is no longer tenable. As a method which sees the text as an artifact of history, there is minimal, if any, attempt to understand the experience of those who produced the text; it concentrates on a literal interpretation, at the expense of the polysemous nature of scripture. Contemporary scriptural studies, however, have witnessed a sea-change in interpretive methods of such magnitude, that it is difficult to keep up with current scholarship in this field. Within this paradigm shift, the importance of a spiritual reading of scripture has now come to the fore. More specifically, reading scripture through a mystical lens, as originally seen, inter alia, in the works of Origen, has taken its place, if not centre stage, at least on the stage, and no longer in the wings. Utilising the insights of a French Carmelite, Elisabeth Catez, a mystical reading of Paul exemplifies this new, yet ancient, hermeneutical method.
+* Longenecker, Bruce (2002): [http://baylor.academia.edu/BruceLongenecker/Papers/1643844/_The_Narrative_Approach_to_Paul_An_Early_Retrospective_Currents_in_Biblical_Research_1_2002_88-111._Reprinted_in_Paul_Foster_ed._New_Testament_Studies_Benchmarks_in_Religious_Studies_London_Sage_Publications_2010_ The Narrative Approach to Paul: An Early Retrospective].
 * Levinsohn, Stephen H. (2006): [http://www.sil.org/siljot/2006/2/48004/siljot2006-2-02.pdf The relevance of Greek discourse studies to exegesis], in: JOT 2/06. S. 11-21.
-: '''Abstract''': At least three discourse-related areas of exegesis tend not to be handled satisfactorily in many commentaries: the order of constituents in the clause and sentence, the presence versus absence of the article with nouns, and the significance of the conjunctions used. This paper first shows how insights from the work of Simon Dik, Jan Firbas and Knud Lambrecht have contributed to our understanding of the significance of variations in constituent order. Other insights that bear on constituent order are the Principle of Natural Information Flow and the distinction between default versus marked ordering. The paper then outlines how recent insights about the presence versus absence of the article may help us to choose between alternative exegeses of the same passage. The final section shows how insights from the work of Diane Blakemore and Reboul and Moeschler have revolutionized our understanding of the most common conjunctions used in the New Testament.
 * Norwood, W. Berry (2010): [http://atijournal.org/ATI_Vol3_No1.pdf The Church Fathers and the Deity of Christ], in: American Theological Inquiry 1/2010. S. 17-33
-[1. Hälfte: Über typologische Lesart]
+: [1. Hälfte: Über typologische Lesart]
+* Payne, J. Barton (1960): [http://www.etsjets.org/files/JETS-PDFs/3/3-4/BETS_3-4_93-100_Payne.pdf Hermenutics as a Cloac for the Denial of Scripture].
+* Simkins, Ronald A. (2011): [http://creighton.academia.edu/RonSimkins/Papers/1592487/Biblical_Studies_as_a_Secular_Discipline_The_Role_of_Faith_and_Theology Biblical Studies as a Secular Discipline. The Role of Faith and Theology].
+* Sommer, Benjamin D. (2006): [http://jtsa.academia.edu/BenjaminSommer/Papers/1827765/The_Source_Critic_and_the_Religious_Interpreter The Source Critic and the Religious Interpreter].
 * Tolmie, D.F. (2005): [http://www.ajol.info/index.php/actat/article/view/52303/40928 Die impak van metodologie op die verstaan van die Nuwe Testament], in: Acta Theologica 25/2. S. 157-182.
-: '''Abstract''': During the previous century many new methods for interpreting the New Testament were developed. In this article it is asked if new methods always enable better insight into the New Testament. Although it is conceded that this is not always the case, it is argued that the correct application of new methods can indeed facilitate new insights into the New Testament. This is then illustrated by examples from the narratological analysis of the Fourth Gospel and the rhetorical analysis of the Letter to the Galatians.
+* Turner, George A. (1961): [http://www.etsjets.org/files/JETS-PDFs/4/4-2/BETS_4-2_11-16_Turner.pdf Recent Trends in Biblical Studies].
+* van Leeuwen, Raymond (2011): [http://eastern.academia.edu/RaymondVanLeeuwenVanLeeuwen/Papers/1008075/The_Quest_for_the_Historical_Leviathan_Truth_and_Method_in_Biblical_Studies The Quest for the Historical Leviathan: Truth and Method in Biblical Studies].
 * van Zyl, H.C. (2008): [http://www.ajol.info/index.php/actat/article/view/48888/35237 Reading the New Testament from a theological perspective], in: Acta Theologica 28/2. S. 133-145.
-: '''Abstract''': This article argues that, from the perspective of the faith community, it is not enough to read the Bible only from a “technical” point of view; a theological perspective is also required. Subsequently the article deals with what a theological reading entails: A reader-orientated and a text-orientated view are presented.
 * Waaijman, K. (2011): [http://www.ajol.info/index.php/actat/article/view/72908/61815 Biblical spirituality: an “other” reading (allègoria)], in: Acta Theologica Supplement 15. S. 1-20.
-: '''Abstract''': This article discusses the communicative dimension and dialogical dynamic of a text, in order to illuminate the relationship of Biblical Spirituality with the Bible. From a pragmatic perspective on the polar tension between author, text and reader, the article reflects on the action of the author-text on the reader, and the action of the reader in relation to the text, as two strategies of reading. The article illustrates these two strategies in terms of seven paradigms. It points out how the essence of pragmatics lies in the fact that the polar tension does not allow for indifference on the reader’s part. Thus, a dialogical process is involved. The transition from an awareness of differences in respect of contents to dialogical non-indifference is crucial for Biblical Spirituality, because it marks the progression from a “meditative” way of reading, which is directed towards content (literary history), to an “orative” or prayerful way of reading, which is concerned with the God-human process of transformation.
 * Weinandy, Thomas O.F.M. (2008): [http://atijournal.org/ATI_Vol1_No1.pdf Why Ask The Fathers? The Dynamics of a Living Tradition], in: American Theological Inquiry 1/2008. S. 6-10
 * Zimmermann, R. (2009): [http://www.ajol.info/index.php/actat/article/view/44175/27690 How to understand the parables of Jesus. A paradigm shift in parable exegesis], in: Acta Theologica 29/1. S. 157-182
-: '''Abstract''': For many years, the exegesis of the parables of Jesus was determined by assumptions that were largely purported by Adolf Jülicher and subsequently underwent only insignificant modification. The Kompendium der Gleichnisse Jesu (ed. R. Zimmermann, Gütersloh 2007), whose methodology and hermeneutics are explained in this article, takes a new route, as can be illustrated in four steps. From a historical perspective, parable exegesis is released from its close relationship to the search for the Historical Jesus and is given new distinction by a paradigm of Jesus “remembered”. The customary religious-historical standardization of the parables (particularly with reference to rabbinical parables) is critically investigated from a traditio-historical perspective in order to again be able to highly value the extraordinary position of Jesus’ parables. From the perspective of the literary form of the parables, all internal differentiation must be made invalid by the New Testament text record itself. Instead, the discussion of a comprehensive genre of “parable” utilises the genre consciousness of the early Christian authors; a genre that can be precisely defined by means of a literary-critical description in terms of the criteria of narrativity, fictionality, relation to reality, metaphor, appeal structure and co-/contextuality. From a hermeneutic perspective, this new approach consists of a conscious affirmation of a plurality of interpretations that is established by the texts themselves and that also guarantees the timeliness and liveliness of the interpretations in a variety of reading situations.
+===Bibelkritik===
+* Paul, William W. (1960): [http://www.etsjets.org/files/JETS-PDFs/3/3-4/BETS_3-4_82-86_Paul.pdf Has there been a Shift in the Presuppositions of Criticism?]
+* Schultz, Samuel S. (1960): [http://www.etsjets.org/files/JETS-PDFs/3/3-4/BETS_3-4_87-92_Schultz.pdf Today´s Critic - Presuppositions, Tools and Methods].
+* Tenney, Merrill C. (1960): [http://www.etsjets.org/files/JETS-PDFs/3/3-4/BETS_3-4_89-92_Tenney.pdf The Legitimate Limits of Biblical Criticism].
+===<big>'''Geschichte der Exegese'''</big>===
+* Harris, Robert (?): [http://jtsa.academia.edu/RobertHarris/Papers/1726768/Harris_JewishBiblicalExegesis_596-615 Jewish Biblical Exegesis from its Beginnings to the Twelfth Century].
+'''Biblische Interpretation in parabiblischen Texten'''
+* Segal, Michael (1998): [http://huji.academia.edu/MichaelSegal/Papers/1528288/Biblical_Exegesis_in_4Q158_Techniques_and_Genre Biblical Exegesis in 4Q158: Techniques and Genre].
+* Segal, Michael (2011): [http://huji.academia.edu/MichaelSegal/Papers/1528169/Identifying_Biblical_Interpretation_in_Parabiblical_Texts Identifying Biblical Interpretation in Parabiblical Texts].
+'''Rabbinische Exegese'''
+* Cohen, Martin Samuel (1990): [http://jbq.jewishbible.org/assets/Uploads/18/jbq_18.4.pdf The Names of biblical Verses].
+: über den Aspekt rabbinischer Auslegung, einzelnen Versen Namen zu geben
+'''Mittelalterliche Exegese'''
+* De Visscher, Eva Sarah (2003): [http://etheses.whiterose.ac.uk/1496/1/uk_bl_ethos_403057.pdf The Jewish-Christian Dialogue in Twelfth-Century Western Europe: the Hebrew and Latin Sources of Herbert of Bosham´s ''Commentary on the Psalms'']. Leeds.
+* Goldstein, Israel (1987): [http://jbq.jewishbible.org/assets/Uploads/15/jbq15.4.pdf Maimonides´ Approach to the Bible].
+* Harris, Robert (2007): [http://jtsa.academia.edu/RobertHarris/Papers/1834936/Rashis_Introductions_to_His_Biblical_Commentaries Rashi´s Introductions to His Biblical Commentaries].
+* Harris, Robert (2008): [http://jtsa.academia.edu/RobertHarris/Papers/1834932/Rashi_and_the_Messianic_Psalms Rashi and the 'Messianic' Psalms].
+* Harris, Robert (2009): [http://jtsa.academia.edu/RobertHarris/Papers/1838243/Medieval_Jewish_Biblical_Exegesis Medieval Jewish Biblical Exegesis].
+* Harris, Robert (2009): [http://jtsa.academia.edu/RobertHarris/Papers/1834925/Twelfth-Century_Biblical_Exegetes_and_the_Invention_of_Literature Twelfth-Century Biblical Exegetes and the Invention of Literature].
+* Harris, Robert (2011): [http://jtsa.academia.edu/RobertHarris/Papers/1601696/The_Reception_of_Ezekiel_in_Medieval_Jewish_Biblical_Exegesis The Reception of Ezekiel in Medieval Jewish Biblical Exegesis].
+* Harris, Robert (2011): [http://jtsa.academia.edu/RobertHarris/Papers/1726772/Leviticus_Interpreted_as_Jewish_Community Leviticus Interpreted as Jewish Community].

Neues Testament:
Matthäus Markus Lukas Johannes	Apostelgeschichte	Römer 1-2 Korinther Galater Epheser Philipper Kolosser 1-2 Thessalonicher 1-2 Timotheus Titus Philemon	Hebräer	Jakobus 1-2 Petrus 1-3 Johannes Judas	Offenbarung =Apokalypse
Altes Testament:
1M.=Genesis 2M.=Exodus 3M.=Levitikus 4M.=Numeri 5M.=Deuteronomium	Josua Richter 1-2 Samuel 1-2 Könige	Jesaja Jeremia Ezechiel =Hesekiel Hosea Joel Amos Obadja Jona Micha Nahum Habakuk Zefanja Haggai Sacharja Maleachi
Psalmen Ijob=Hiob Sprichwörter	1-2 Chronik Esra Nehemia	Daniel
Hohelied Kohelet=Prediger	Rut Ester	Klagelieder
Spätschriften zum Alten Testament:
Psalmen (Ergänzungen) Oden Weisheit Jesus Sirach	Esra (Ergänzungen) Judith Tobit Ester (griechische Version) 1-4 Makkabäer	Baruch Brief des Jeremia Daniel (griechische Version), Susanna, Bel

Sekundärliteratur:Biblische Exegese: Unterschied zwischen den Versionen

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Methodik der Exegese

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Geschichte der Exegese

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