BIBLISCHE ZEITSCHRIFT最新文献

英文中文

Gottes Herrlichkeit 上帝的荣耀

IF 0.1 3区哲学 0 RELIGION

BIBLISCHE ZEITSCHRIFT

Pub Date : 2024-01-24 DOI: 10.30965/25890468-06801002

Georg Fischer

The article reflects on the biblical concept of glory (כבד / δόξα) and details aspects of its theological content by reading relevant passages in their literary contexts. The second part of the article ponders methodological questions of an exegesis that aims at theological insights.

文章对圣经中的荣耀（כבד / δόξα）概念进行了反思，并通过阅读相关段落的文学背景，详细阐述了其神学内涵的各个方面。文章的第二部分探讨了以神学见解为目的的训诂学的方法问题。

引用次数: 0

Geldbesitz Jesu und der Jünger bei Markus und Matthäus 马可福音》和《马太福音》中耶稣和门徒拥有的金钱

IF 0.1 3区哲学 0 RELIGION

BIBLISCHE ZEITSCHRIFT

Pub Date : 2024-01-24 DOI: 10.30965/25890468-06801004

Heiko Wojtkowiak

This study examines the differing views of money in the Gospels, a question that is not usually treated independently. By way of Jesus’ and the disciples’ possession of money in Mark and Matthew, the, sometimes significantly, divergent positions of the two evangelists are presented. This in turn shows why an explicit treatment of the subject of money in the Gospels is important. While Matthew and evidently also Mark both reject holding money privately, there were differences when it came to holding money collectively. For Mark, this amount may even be large (e.g., the 200 denarii in Mark 6:37). Matthew, in contrast, avoids any reference to holding money collectively. The reason for this is Matthew’s assumption that money presents a fundamental danger of anthropological misalignment, indicated in particular by the connection between the logion of the service of two masters (Mt 6:24) with the admonition against worrying (Mt 6:25–34).

本研究探讨了《福音书》中对金钱的不同看法，这是一个通常不被独立处理的问题。通过马可福音和马太福音中耶稣和门徒对金钱的看法，介绍了两位福音书作者有时截然不同的立场。这反过来也说明了为什么在福音书中明确处理金钱这一主题非常重要。虽然马太和马可显然都反对私下持有钱财，但在集体持有钱财方面却存在分歧。对于马可来说，这个数额甚至可能很大（例如马可福音 6：37 中的 200 第纳尔）。与此相反，马太却避免提及集体持有钱财。原因在于马太认为钱财会带来人类学上的根本性错位危险，这一点尤其体现在侍奉两个主人的逻辑（太 6:24）与避免忧虑的告诫（太 6:25-34）之间的联系上。

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The David-Benjaminites Episodes (2 Sam 16:1–14; 19:16–31): The Conflict between the Golah Community and the Benjaminites 大卫-便雅悯人事件（参撒下 16:1-14; 19:16-31）：歌拉社区与便雅悯人之间的冲突

IF 0.1 3区哲学 0 RELIGION

BIBLISCHE ZEITSCHRIFT

Pub Date : 2024-01-24 DOI: 10.30965/25890468-06801005

Yitzhak Lee-Sak, Daewook Kim

In this article, we first argue that the David-Benjaminites episodes (2 Sam 16:1–14 and 19:16–31) can be read in the Persian conflict context based on “exclusive inclusivity.” Second, we examine the validity of reading the episodes together and demonstrate their textual combination through inclusio. Third, we analyze the literary and historical implications of the three different Benjaminites’ changing actions toward David and, conversely, David and Abishai’s dialog about them. Fourth, we propose that the various aspects of the three Saulide characters’ reactions to David reflect the Benjaminites’ changing actions in the postexilic period and that the reactions of David and Abishai give us insights to comprehensively understand the two symbolic types of the Golah community’s responses toward the Benjaminites. Consequently, the David-Benjaminites episodes signal the complex aspects of the Persian Yehud Judean’s internal struggles and their strategies to resolve the ideological issues.

在本文中，我们首先论证了大卫-便雅悯人的情节（撒母耳记下 16：1-14 和 19：16-31）可以基于 "排他性包容 "在波斯冲突的语境中进行解读。其次，我们研究了将这两段经文放在一起阅读的有效性，并通过 "排他性 "证明了它们在文本上的结合。第三，我们分析了三个不同的便雅悯人对大卫的行为变化以及大卫和亚比筛关于他们的对话的文学和历史意义。第四，我们提出，三个扫罗人对大卫的反应的各个方面反映了便雅悯人在后埃西力时代的行动变化，大卫和亚比筛的反应为我们全面理解哥拉社区对便雅悯人的两种象征性反应提供了启示。因此，大卫-便雅悯人事件表明了波斯耶户犹大人内部斗争的复杂性以及他们解决意识形态问题的策略。

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„Ich weiß, wem ich mein Depositum anvertraut habe“ (2 Tim 1,12) "我知道我将我的存款托付给谁"（提摩太后书 1：12）

IF 0.1 3区哲学 0 RELIGION

BIBLISCHE ZEITSCHRIFT

Pub Date : 2024-01-24 DOI: 10.30965/25890468-06801007

Stefan Krauter

In commentaries on the Pastoral Epistles, views differ widely on the interpretation of παραθήκη in 2 Tim 1:12. This article briefly presents the idiomatic use of παρα(κατα)θήκη in Greek texts and classifies therein its use in the Pastoral Epistles. On this basis, the most common interpretations of 2 Tim 1:12 are critically evaluated. An alternative interpretation of 2 Tim 2:12 is discussed. This has been proposed only twice before: the first time in a somewhat remote place, the second time quite succinctly in a commentary. As a result, it has been either ignored or very quickly discarded in further discussion. This article will show that this is the most plausible reading of 2 Tim 1:12.

在教牧书信的注释中，对提摩太后书 1:12 中的παραθήκη 的解释存在很大分歧。本文简要介绍了παρα(κατα)θήκη在希腊文文本中的成语用法，并对其在教牧书信中的用法进行了分类。在此基础上，对提摩太后书 1:12 最常见的解释进行了批判性评估。还讨论了对提摩太后书 2:12 的另一种解释。这种解释以前只提出过两次：第一次是在一个有点偏僻的地方，第二次是在一篇注释中非常简洁地提出来的。因此，在进一步的讨论中，它要么被忽视，要么很快被抛弃。本文将说明这是对提摩太后书 1：12 最合理的解读。

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引用次数: 0

Wer schrieb und wer las den Psalter? 谁写的，谁读的ps老年人?

IF 0.1 3区哲学 0 RELIGION

BIBLISCHE ZEITSCHRIFT

Pub Date : 2023-07-25 DOI: 10.30965/25890468-06702002

Alexandra Grund-Wittenberg

Im Blick auf Gebrauch und Trägerkreise des Psalters in seiner formativen Phase wurden, in Variation, zwei unterschiedliche Positionen vertreten. Die eine sieht dem zweiten Tempel und seiner Liturgie nahestehende Kreise am Werk, die andere geht von der Tradierung in schriftgelehrten Kreisen und der privaten lectio continua eines „Lesepsalters“ aus. Der vorliegende Beitrag nähert sich der Frage nach Gebrauch und Tradentenkreisen des Psalters in seiner formativen Phase von außen und fragt nach einschlägigen Einsichten aus antiken Quellen, darunter den Textfunden vom Toten Meer, die weiteren Aufschluss über Gebrauch und Trägerkreise des Psalters geben können.With regard to the use and compilers of the Psalter in its formative phase, two different positions are held in recent research. One finds the compilers among groups related to the second temple, its cult and liturgy, the other assumes the transmission of the psalter in scholarly circles, the Psalms being used in individual lectio continua. The present study explores the external evidence regarding the scribal culture in antiquity and especially the use of Psalms in the findings from the Judean desert that can provide further information about the use and compilers of the Psalter.

关于赞美诗在其形成阶段的使用和支撑圈，有两种不同的位置在变化中表现出来。人们可以在第二座寺庙及其礼拜仪式附近的工作场所看到，另一种则是来自于圣经界的传统和“读者圣坛”的私人选择延续本文从外部探讨了Psalter在其形成阶段的使用和交易圈子问题，并从古代文献中寻求相关见解，包括死海的文本发现，这可以提供关于Psalter的使用和载体圈子的进一步信息两种不同的立场是最近研究中的英雄。一个是在与第二圣殿、其邪教和礼拜仪式有关的群体中发现编纂者，另一个是假设诗歌在学术界的传播，这些诗歌被用于个人选择的延续。本研究探索了考虑古代涂鸦文化的外部证据，特别是犹太沙漠发现的诗篇的使用，这些证据可以提供关于诗篇使用和编纂者的进一步信息。

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引用次数: 0

„… und redet seltsam wie sonst nirgends in der Schrift“ 百闻不如一见

IF 0.1 3区哲学 0 RELIGION

BIBLISCHE ZEITSCHRIFT

Pub Date : 2023-07-25 DOI: 10.30965/25890468-06702004

R. Bergmeier

In Paul’s writing style we often find a literary we. But why does Paul write “in our hearts”, even if his own one is meant. This wording is not an error, but tries to include all who read or listen to his letter. The other way around in 2 Cor 3,15 he changes the wording: “the heart of people”, because he tries to use here the biblical sentence of Ex 34,34 in a new understanding, in which “the heart” of 2 Cor 3,15 shall be the subject of the phrase of Ex 34,34 that he’ll cite in V. 16. KJV translates correctly: “Nevertheless when it shall turn to the Lord, the vail shall be taken away.” But the greatest problem of the Pauline text is the fact that he seems to read the text of Ex 34 not in the same terms as we know it. In the beginning of his allegorical interpretation Paul implements what he had said in V. 7: Like Philo, Vit Mos 70, Paul tells the story that Moses hid the splendour of his face until Israel could look at him. It is our problem to see that Paul neglects the fact, that the biblical text doesn’t mention a δόξα that disappeared, but until the last verse of Ex 34 we can read: “And the children of Israel saw the face of Moses, that the skin of Moses’ face shone: and Moses put the vail upon his face again, until he went in to speak with him.” But this doesn’t metter for Paul, for by the words of V. 13 combined with V. 7 he alters the perspective: There was an end of Moses’ doxa, but not an end of his vail. By the way of hardening this vail endured on the heart of Israel until “it shall turn to the Lord”.

在保罗的写作风格中，我们经常发现一种文学的自我。但是，为什么保罗写“在我们心中”，即使他自己的意思是。这一措辞并非错误，但试图将所有阅读或听过他的信的人都包括在内。另一方面，在《科后书》3,15中，他改变了措辞：“人的心”，因为他试图在新的理解中使用《圣经》中Ex34,34的句子，其中《科后》3,15的“心”将是他将在第16卷中引用的Ex34:34短语的主题。《新译本》翻译正确：“然而，当它转向上帝时，面纱就会被拿走。”但波林文本最大的问题是，他似乎阅读了Ex34的文本，与我们所知的不一样。在他的寓言解释的开头，保罗实现了他在第七卷中所说的：就像菲洛一样，Vit Mos 70，保罗告诉摩西把他脸上的光辉藏起来，直到以色列看见他。我们的问题是，保罗忽略了圣经文本中没有提到δόξα消失了，但直到前34节的最后一节，我们可以读到：“以色列人看到了摩西的脸，摩西脸上的皮肤闪闪发光：摩西又把面纱戴在脸上，直到他进去和他说话。”但这对保罗来说并不适用，因为通过第13节和第7节的结合，他改变了观点：摩西的多萨已经结束了，但他的虚荣还没有结束。这样，这幔子就在以色列人心里坚固，直到“它要归向耶和华”。

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引用次数: 0

The Muratorian Fragment. Text, Translation, Commentary, written by Clare K. Rothschild 壁画片段。文本、翻译、评论，Clare K.Rothschild著

IF 0.1 3区哲学 0 RELIGION

BIBLISCHE ZEITSCHRIFT

Pub Date : 2023-07-25 DOI: 10.30965/25890468-06702013

J. Beutler

引用次数: 0

Die Erzählung vom Kampf am Jabbok als Knotenpunkt der Genesis 本片讲述了因雅博而爆发战争的故事

IF 0.1 3区哲学 0 RELIGION

BIBLISCHE ZEITSCHRIFT

Pub Date : 2023-07-25 DOI: 10.30965/25890468-06702007

Marlen Bunzel

This article outlines some intertextual connections between Jacob and Moses, taking Gen 32:23–33 as a starting point. In this way it becomes apparent that the Jacob narratives carry traces of the Moses narrative – and vice versa. Jacob and Moses are brought together in Hos 12, which underscores these observations and further demonstrates that the textual fabric of the Hebrew Bible has become increasingly dense as well as interwoven through the ages, according to the logic of the midrash.

本文以创世记32:23-33为起点，概述了雅各和摩西之间的一些互文联系。这样就很明显，雅各的叙述带有摩西的叙述的痕迹，反之亦然。在《何西阿书》第12章中，雅各和摩西被带到了一起，这强调了这些观察结果，并进一步证明了希伯来圣经的文本结构随着时间的推移变得越来越密集，并且相互交织，根据米德拉什的逻辑。

引用次数: 0

Die sieben Sendschreiben Apk 2–3. Studien zu ihrer Entstehung und ihrem Verhältnis zum apokalyptischen Hauptteil Apk 4–22, written by Thomas Witulski 7号收信我搜集有关它们与世界主要主体Apk 4022

IF 0.1 3区哲学 0 RELIGION

BIBLISCHE ZEITSCHRIFT

Pub Date : 2023-07-25 DOI: 10.30965/25890468-06702011

S. Witetschek

引用次数: 0

Die Ambiguität der Identität Gottes in Genesis 18–19 创世纪18-19中上帝身份的模糊性

IF 0.1 3区哲学 0 RELIGION

BIBLISCHE ZEITSCHRIFT

Pub Date : 2023-07-25 DOI: 10.30965/25890468-06702006

Attila Bodor

Genesis 18–19 presents an ambiguous image of God, as the deity is portrayed in the narrative both as YHWH and as a human being. This article examines this ambiguity in the representation of the God of Israel with a focus on the literary development of the narrative. It is argued that traces of an ancient Yahweh religion, which did not exclude the appearance of the deity in an ambiguous form (simultaneously God and human, one figure and multiple figures), are found throughout the narrative complex, suggesting that such a representation of the deity was integral to the concept of God in ancient Israel.

创世纪18-19呈现了一个模糊的上帝形象，因为神在叙事中被描绘成YHWH和人。本文考察了这种模糊性在以色列神形象中的表现，重点考察了叙事的文学发展。有人认为，在整个叙事复合体中都可以找到古代耶和华宗教的痕迹，该宗教并不排除神以模糊的形式出现（同时是神和人，一个人物和多个人物），这表明神的这种表现是古以色列上帝概念的组成部分。

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