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3区 哲学 0 RELIGION Pub Date : 2023-01-23 DOI: 10.30965/25890468-06701000
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引用次数: 0
Die Apostelgeschichte (KEK18 3), written by Daniel Marguerat 《使徒行传》(KEK183),作者:Daniel Marguerat
IF 0.1 3区 哲学 0 RELIGION Pub Date : 2023-01-23 DOI: 10.30965/25890468-06701009
J. Beutler
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引用次数: 0
Zum Verhältnis von Kirche und Israel Christentum und Judentum heute – ausgehend vom Hebräerbrief 从《希伯来书》后,就一直关系到基督教与以色列的基督教与犹太教的关系
IF 0.1 3区 哲学 0 RELIGION Pub Date : 2022-07-27 DOI: 10.30965/25890468-06602004
W. Kraus
Die Frage nach dem Verhältnis von Christen und Juden im Hebr ist umstritten. Der Beitrag vertritt folgende Thesen: 1. Die Entgegensetzung von Judentum und Christentum ist für den Hebr nicht angemessen, denn es hat zu dieser Zeit diese beiden klar definierten, einander gegenüberstehenden Größen noch nicht gegeben. 2. Die Argumentation mit einem Neuen Bund nach Jer 31(38LXX) im Hebr ist als Schriftbeweis zu verstehen, um Ps 110(109LXX),1.4 auf Jesus beziehen zu können. Sie ist weder gegen das AT noch gegen das Judentum gerichtet, sondern betrifft die levitische Kultordnung. 3. Nach dem Hebr überbietet Jesus als Hohepriester die irdische Priesterschaft, weil er am himmlischen Heiligtum agiert. 4. Die Art der Argumentation im Hebr hat Parallelen in der Qumran-Literatur. 5. Das Verhältnis von Christen und Juden heute kann nicht direkt aus dem NT abgleitet werden. Vielmehr müssen die ntl Texte auf ihre heutige Relevanz hin befragt werden. Theologische Aussagen müssen schriftgemäß und zeitgemäß sein.Die Geschichte des Verhältnisses von Judentum und Christentum ist dabei zu berücksichtigen.
希伯来人的基督徒和犹太人之间的关系问题是有争议的。本文的论点如下:1。犹太教和基督教的对立不适合希伯来人,因为当时这两个明确定义、对立的数量还不存在。2.根据《希伯来书》耶31章(38LXX),与新约的争论应被理解为书面证据,以便能够将诗110章(109LXX)1.4节提到耶稣。它既不反对《旧约》,也不反对犹太教,而是涉及利未人的崇拜秩序。根据希伯来人的说法,作为大祭司的耶稣超越了世俗的祭司身份,因为他在天堂的避难所里行事。4.《希伯来书》中的论证类型与库姆兰文学有相似之处。5.今天基督徒和犹太人之间的关系不能直接源于NT。相反,ntl文本必须被质疑其当前的相关性。神学陈述必须是书面的和最新的。必须考虑犹太教和基督教之间关系的历史。
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引用次数: 0
Zum Prozess der Psalmenverkettung 链接诗篇的过程
IF 0.1 3区 哲学 0 RELIGION Pub Date : 2022-07-27 DOI: 10.30965/25890468-06602006
D. Böhler
The article presents concatenatio between psalms on different levels, taking into account textcritical aspects (Ps 73,1; 48,15; 28,8), variations of the Hebrew ´Vorlage´ of the Septuagint (Ps 73,28; 40,18; 11,4; 135,1f.21; 13,6); variations of the traditional vocalization (Ps 65,2) and the introduction of new elements of concatenation in the Septuagint psalms (Ps 82,2LXX) as well as in the texts from Qumran (Ps 125,1 and 145,1 in 11 QPsa). The textual variations are in many cases best explained as intended to establish concatenation.
这篇文章在不同层面上呈现了诗篇之间的串联,考虑到了文本关键的方面(诗73,1;48,15;28,8),《Septuagint》希伯来语“Vorrage”的变体(诗73,28;40,18;11,4;135,1f21;13,6);传统声乐的变体(诗65,2),以及在Septuagint赞美诗(诗82,2LXX)以及库姆兰的文本中引入新的串联元素(诗125,1和145,1在11 QPsa中)。在许多情况下,文本变体最好被解释为旨在建立连接。
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引用次数: 0
Maskuline Verschleierungstaktiken 男性模糊策略
IF 0.1 3区 哲学 0 RELIGION Pub Date : 2022-07-27 DOI: 10.30965/25890468-06602002
M. Winkler
Sexual violence against men is a neglected topic in the field of biblical studies. This article argues for a perspective informed by critical masculinity studies to understand sexual violence against men in an adequate way. It is used as a tool within masculine hierarchies to demean other men and their masculine performance. However, sexual violence against men is often hidden, in the texts as well as in their exegetical commentaries because sexual violence against men is almost unimaginable in common notions of successful masculinities. The article shows that sexual violence against men was used as a rhetorical tool in historical sources. Furthermore, it criticizes exegetical terminology about sexual violence against men (reversed rape, feminization) which conceal the impact of sexual violence on masculinities. The article closes with some considerations for further research.
在圣经研究领域,针对男性的性暴力是一个被忽视的话题。本文主张从批判男性气质研究的角度来充分理解针对男性的性暴力。它被用作男性等级制度中的一种工具,用来贬低其他男性及其男性表现。然而,针对男性的性暴力往往被隐藏在文本及其训诫中,因为在成功的男性气质的常见观念中,针对女性的性暴力几乎是不可想象的。这篇文章表明,针对男性的性暴力在历史资料中被用作修辞工具。此外,它还批评了关于针对男性的性暴力(反向强奸、女性化)的训诫术语,这些术语掩盖了性暴力对男性气质的影响。文章最后提出了一些进一步研究的考虑。
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引用次数: 0
Towards a Precise Translation of Psalm 115,1 迈向诗篇115,1的精确翻译
IF 0.1 3区 哲学 0 RELIGION Pub Date : 2022-07-27 DOI: 10.30965/25890468-06602007
R. Clifford
The commonly accepted translation of Ps 115,1, “Not to us, O Lord, not to us, but to your name give glory (כבוד ‪נתן) for the sake of your steadfast love and your faithfulness,” does not express the full meaning of the phrase. Important precision is provided by examination of several neglected or unrecognized factors such as the meaning of “to us,” “give,” and “glory,” dialectical negation in the community’s petition, and the function of V 1 within the psalm.
诗115,1的普遍接受的翻译是,“主啊,不是给我们,不是给你,而是给你的名字荣耀。”‪为了你坚定的爱和忠诚,”并没有表达这个短语的全部含义。对几个被忽视或未被认识的因素的考察提供了重要的准确性,如“对我们”、“给予”和“荣耀”的含义,社区请愿中的辩证否定,以及V1在诗篇中的作用。
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引用次数: 0
Trauma und Trost – Strategien und Perspektiven zur Bewältigung des Untergangs Jerusalems 创伤与慰藉——应对耶路撒冷沦陷的策略与展望
IF 0.1 3区 哲学 0 RELIGION Pub Date : 2022-07-27 DOI: 10.30965/25890468-06602001
Benedikt J. Collinet, G. Fischer
While biblical texts generally tend to conciliatory endings, this does not seem to hold true regarding the traumatic destruction of Jerusalem in 587 v.Chr. (cf. 2 Kgs 25//Jer 52). The article presents how some texts manage to transport comforting messages along with the reference to the catastrophic event, e.g. Lev 26; Dtn 4 and 28–32 as well as 2 Kgs 25 in the context of Jos 1 – 2 Kgs 17 and more specifically 2 Kgs 17–24. Jer 52 is interpreted in connection with Jer 39–40 and 29–33. Thr 1; 3 and 5 at the end open up some comfort in the hope of being heard by God. 2 Chr 36 presents the catastrophe as a way to new beginnings. Bar 4–5 and the Letter of Jeremiah can be read as continuations of the Book of Jeremiah with a stronger accent on hope.
虽然圣经文本通常倾向于和解的结局,但这似乎并不适用于587 v.Chr中对耶路撒冷的创伤性破坏(参见2 Kgs 25//Jer 52)。这篇文章介绍了一些文本是如何传递安慰信息的,并提到了灾难性事件,例如Lev 26;Dtn 4和28-32,以及Jos 1-2 Kgs 17中的2 Kgs 25,更具体地说是2 Kgs 17-24。Jer 52与Jer 39-40和29-33相关。Thr 1;第3和第5节在结尾打开了一些安慰,希望被上帝听到。2 Chr 36将这场灾难描述为一种通往新开端的方式。第4-5小节和《耶利米书》可以被解读为耶利米书的续篇,带有更强烈的希望色彩。
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引用次数: 0
Visionen von Gut und Böse, written by Carsten Mumbauer 《善与恶的幻象》,卡斯滕·蒙鲍尔著
IF 0.1 3区 哲学 0 RELIGION Pub Date : 2022-07-27 DOI: 10.30965/25890468-06602011
T. Witulski
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引用次数: 0
Das „sterbende Weizenkorn“
IF 0.1 3区 哲学 0 RELIGION Pub Date : 2022-07-27 DOI: 10.30965/25890468-06602008
S. Krauter
Paul’s statement that seeds die after sowing in the soil before they germinate is often assessed as a commonly held view of antiquity. Some scholars even claim that it conforms to the scientific standards of ancient philosophy. This paper examines the sources cited as evidence for this claim and shows that it is untenable. Paul’s formulation is very unusual. His idea that seeds die does not make sense on the background of ancient botany. Similar, albeit not identical ideas can be found only in the context of some ancient mystery cults. It is difficult to assess how wide-spread they were.
保罗关于种子在土壤中播种后在发芽前就会死亡的说法经常被认为是一种普遍的古代观点。一些学者甚至声称它符合古代哲学的科学标准。本文审查了作为这一说法证据的来源,并表明这是站不住脚的。保罗的提法很不寻常。他认为种子会死亡的观点在古代植物学的背景下是没有意义的。只有在一些古老的神秘邪教的背景下才能找到类似但不完全相同的想法。很难评估它们的传播范围有多广。
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引用次数: 0
Jairus’s Daughter and the Haemorrhaging Woman, written by Arie W. Zwiep 《睚鲁的女儿和大出血的女人》,阿里·w·兹威普著
IF 0.1 3区 哲学 0 RELIGION Pub Date : 2022-07-27 DOI: 10.30965/25890468-06602010
Heinz Blatz
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引用次数: 0
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