Exegese Biblical

In der Weisheitsliteratur spielt der Geist Gottes keine prominente Rolle. Das Wort ruaḥ kann dort sogar sehr negativ konnotiert sein, wenn es etwa in dem charakteristischen Schlagwort des Predigers vom »Haschen nach Wind« verwendet wird. Auch im Buch Hiob bezeichnet rȗaḥ oft den Wind, den menschlichen Geist oder Atem. Vom Geist Gottes ist dagegen relativ oft die Rede in den Elihu-Reden des Hiob-Buches (32-37). Sie rücken den menschlichen Geist eng an den Geist Gottes und verbinden damit eine charakteristische Sicht auf die Schöpfung insgesamt. Allerdings steht diese Schöpfungstheologie in deutlichem Kontrast zu den darauffolgenden Gottesreden (38-41).

Questions about areas of controversy or conflict between the Christian faith and the academic discipline can (and sometimes do) assume an easy dichotomy between the two. One's dual commitments to "the Faith" and the guild are often seen as competing allegiances, each vying for possession of the Christian soul. The guild may even be perceived as intolerant or antagonistic toward the Christian faith. Would-be Ph.D. students of evangelical backgrounds, for example, are often warned not to be naïve, but to be suspicious of secular institutions of higher learning. Such was my experience, as I left Gordon-Conwell Theological Seminary (M.Div.; Th.M.) for doctoral work in NT at Emory University. The problem with the aforementioned formulation, however, is the a priori "us versus them" mentality it fosters-a mentality that can foreclose genuine learning opportunities and undermine the very faith it seeks to defend. It also assumes a broad consensus among Christians on the identity and definition of those items of the faith in need of safeguarding vis-à-vis "the guild." Little did I know that upon returning to my alma mater, I would be the one suspected of having wavered from "the Faith."

Demythologisering en existentialistische interpretatie van het Nieuwe Testament De relevantie van de theologie van Rudolf Bultmann voor vandaag door Marcel van der Bolt-Rudolf Bultmann (1884-1976) was een van de meest invloedrijke nieuwtestamentici van de twintigste eeuw. Zijn hermeneutiek van het Nieuwe Testament is van grote betekenis geweest voor de systematische theologie. Bultmann is met name bekend geworden om zijn theorie van demythologisering. Hiermee wilde hij het evangelie toegankelijk maken voor de moderne mens en een antwoord geven op de vraag naar de zin van de menselijke existentie. Voor Bultmann betekende dit afscheid nemen van de historiciteit van eeuwenoude waarheden. Is zijn theologie daarom per definitie irrelevant voor diegene die daar juist grote waarde aan hechten? Of moeten we dieper kijken en brengt zijn theologie ook inzichten naar voren die ons beeld van het evangelie juist zouden kunnen verruimen?

Revelation 17 talks about a harlot riding a dragon, who disappears and comes back for one hour. In this exegesis of the text we'll see that this at first concerns the Roman Empire, but it will disappear and alter in history another empire will resurrect that's similarly brutal as the Roman Empire.

Resumo: Compreendemos a construção e formação da identidade e memória no Judaísmo tendo como base o texto bíblico. Para tal, realizamos um estudo da formação do texto bíblico. Cabe ressaltar que a Bíblia Hebraica, Tanach, constitui a pedra fundamental da cultura, do pensamento e da prática judaica, e toda a literatura judaica subseqüente consiste, em grande escala, em comentários a seu respeito.
Palavras-chave: texto bíblico; identidade; memória; interpretação; judaísmo.

Abstract: This article tries to understand the construction andformation ofthe identity and memory in Judaism, using the texts in the Hebrew bible as base. Witchfor we accomplished a study of the formation of the Hebrew bíblica! text. lt is necessary to stand out that the Hebraic Bible, Tanach, constitutes the fundamental stone of the culture, of the thought and of the Jewish practice, and the whole subsequent Jewish literature consists, in great scale, in comments about these texts.
Keywords: biblical text; identity; memory; interpretation; judaism.

L’histoire du peuple d’Israël présentée par les écrivains de l’Ancien Testament est faite de temps de prospérité (paix) aussi bien que de temps de crises.
Les périodes de crises, surtout celles survenues aux temps des prophètes, furent les heures les plus sombres de l’histoire du peuple
d’Israël. Ce fut des périodes pendant lesquelles le peuple élu de Dieu était menacé de perdre son identité au milieu des nations.
Le contexte de crises diverses dans lequel gît aussi le continent africain en général, et particulièrement la Côte d’Ivoire et l'Afrique à l’aurore de ce 21e siècle, pose la nécessité de fournir aux chrétiens les moyens bibliques adéquats pouvant leur permettre de communiquer un message d’espoir là où plus aucun espoir n’est envisageable.

SUMMARY
This study traces some lines of theological-biblical and pastoral reflection on the ecclesial «ministry» of the Christian family, founded on the sacrament of the marriage. A Christian family becomes a «domestic Church» to the extent that the spouses, through their total, faithful, indissoluble and fruitful love, participate in Christ’s love and make it visible to their children, to the Christian community and also to those who no longer understand the «language» of the Church.

SOMMARIO
Il presente studio traccia alcune linee di riflessione teologico-biblica e pastorale sul «ministero» ecclesiale della famiglia cristiana, fondata sul sacramento del matrimonio. Una famiglia cristiana diventa una «Chiesa domestica» nella misura in cui gli sposi, con il loro amore totale, fedele, indissolubile e fecondo, prendono parte a quello di Cristo e lo rendono visibile ai figli, alla comunità cristiana e anche a coloro che non comprendono più la «lingua» della Chiesa.

Deze scriptie bevat een exegese van Psalm 25 over de verzen één tot en met twee en twintig. In de tweede paragraaf komen de relevante canonieke gegevens aan de orde, zoals de algemene en directe context van Psalm 25; het auteurschap en de datering. In de derde paragraaf volgt de literaire analyse en ligt de nadruk op genre en structuur. In de vierde paragraaf zal de vers voor vers exegese uitgevoerd worden. De tekstkritiek zal in de vers voor vers exegese meegenomen worden. In de vijfde paragraaf zullen er lijnen getrokken worden naar het Nieuwe Testament. Tenslotte zal in paragraaf zes gekeken worden op welke manieren er over deze tekst gepreekt kan worden.

This essay is slated to appear in the festschrift for Alan Culpepper in Brill's Biblical Interpretation Series (2018), Anatomies of the Gospels and Beyond, edited by Mikeal Parsons, Elizabeth Stuthers Malbon, and myself. This essay applies Cognitive-Critical Biblical Analysis to the human development of material behind the texts of Paul's writings as a complement to those who have worked on the material in front of biblical texts, as Alan Culpepper has done with Gospel traditions.

Ancient rhetorical tradition discussed the possible semantic discrepancy between the written words (scripta) and writer’s intention (voluntas). In the case of such discrepancy, the intended meaning of an author was usually preferred to the lexical/syntactic meaning of a text. The debate about the hermeneutical importance of authorial intention continues in modern hermeneutics. There are those for whom the meaning of a text is isomorphic with authorial intention, and those for whom the meaning of a text is completely independent from authorial intention. In comparison with these extreme positions, Augustine seems to hold a middle ground. He has both hermeneutical and theological reasons for avoiding the one-sided extremes.
Augustine defends the importance of human authorial intention as an undeniable factor not only in the existence of the signa data (i.e., words/sentences as intentional signs), but partially also in the establishment of their meaning(s). Nevertheless, he postulates certain restrictions to the human authorial intention in determining the meaning(s) of scriptural texts. Accordingly, this paper investigates these restrictions or qualifications that Augustine postulates for the acknowledged hermeneutical role of authorial intention. I will argue that, for Augustine, there were primarily two reasons for defending a limited role of (the human) authorial intention in interpretation of the Scriptures.
1. The Scriptures as a double-authored text (i.e., a text authored by God and humans) prevent the human authorial intention from being the ultimate hermeneutical criterion.
2. To equate the human authorial intention with the meaning of a text would tie the meaning of the canonical texts to the past history and may eliminate the possibility of Christological interpretations of the Old Testament.

Revisions to the Greek NT in NA28 are restricted to the Catholic Epistles—the product of the Münster Institute’s ongoing work on the Editio critica maior. The text of the rest of the NT remains unaltered. The updated manuscript data, however, spans the apparatus of the entire NT and signals a new day for its textual history. The revised correctors of the Apocalypse in Codex Sinaiticus make the point. The proposed revisions have direct and far-reaching implications for the book’s textual history. Corrections once placed in the fourth through sixth centuries now occupy the seventh. The changes appear slight, even inconsequential—“touch ups” in support of the task of reconstruction. The clarification and re-dating of the correctors, though, represent a material shift with instant repercussions. The inclusion of new and additional witnesses—alongside of and in juxtaposition to the corrections—further portend altered textual alignments and disclose forgotten chapters in the history of textual criticism. The clarity of the new data also facilitates an examination of their limitations and unclutters the landscape for renewed textual research. The stage is set for a reappraisal of the Apocalypse’s textual history.

Article publié dans la revue "Le Français préclassique", n°11, 2008, p. 99-116.
L'auteur examine le corpus des glossaires publiés dans les Bibles françaises protestantes et catholiques et s'attache à définir la fonction de ces outils pédagogiques où se manifestent les défis auxquels sont affrontés les traducteurs des Écritures.

An overview of the variety of textual differences that exist between the Apocalypse in Codex Sinaiticus and the book in modern critical editions, thereby offering a window into the book's early readership. There is also a YouTube link to the lecture version of this paper, which was recently delivered at Samford University for their Holley Hull Lecture Series: https://vimeo.com/878444925/a35492dd8b?share=copy&fbclid=IwAR10Iu7HKuAjjcEcDdxgfT7XKqe2F6W6Bwb1cVHafNO0Yz6g4VhsIhXHMz4

The Habakkuk prophet and the contextual hermeneutics

O objetivo desse artigo é ler o pequeno profeta de Habacuque como guia ou exemplo de
interpretação da história. O objetivo não é aplicar propriamente a hermenêutica contextual
à leitura de Habacuque. Mas é observar como o profeta é em essência um hermeneuta
contextual. Pode-se verificar que o profeta em grande parte exerce um papel muito
semelhante e pode servir de inspiração e referência para uma prática de interpretação da
história e da realidade contextual.

The aim of this article is to read the brief book of the prophet Habakkuk as a guide or
example of an interpretation of history. The objective is not to apply properly the
contextual hermeneutics to the interpretation of Habakkuk, but, rather, to notice how the
prophet is essentially a contextual interpreter. It is noted that the prophet is mostly acting
as an interpreter of history and reality in a contextual manner, and he can serve as
inspiration and reference to this way of interpreting.

Relatively little attention has been paid to biblical parallels to the wretched "I" of Rom 7:14-25. A few scholars have observed features shared with the psalms of lament, but these studies have been limited in scope and have proved inconclusive in identifying the "I." A comparison between Romans 7 and one of the psalms of lament, namely Psalm 119, reveals a number of significant verbal and conceptual correspondences, which throw fresh light onto previously unclear aspects of the "I"'s monologue. In addition , Paul's wretched "I" is revealed as inhabiting the same symbolic world as the Christ-believers in Rome, experiencing with them the resurrection of lament in Christ.

FROM THE BACK COVER: What is the essential nature of meaning? . . . . . This book answers by examining interpretive theories from the past and present. It finds that an historical struggle with meaning has been underway since the Reformation, a struggle that reaches crisis proportions in the 20th century. On the one hand, this crisis is mollified by Heidegger's hermeneutical phenomenology, which argues that we are always already in a meaningful relationship to the objects of the world. On the other hand, this crisis is exacerbated when phenomenology, structuralism, and aesthetic theory directly make meaning into an object of study. . . . . . . . . These historical developments culminate with the psychoanalyst Jacques Lacan, whose non-hermeneutical phenomenology delimits a cause of meaning said to be closely linked to the core of subjectivity. Intriguingly, Lacan's work reveals meaning to be sexual in nature. By integrating his notion of sexual difference with his work in discourse theory and topology, this book demonstrates how the subject's struggle with meaning can be suspended.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . GENERAL DESCRIPTION: Broadly speaking, the majority of books on Jacques Lacan focus on the earlier periods of his career. They also tend to target the psychoanalytic clinical community, or else discuss his work in various political, social, and cultural contexts. But in almost all cases these books refrain from a detailed exegesis of his actual texts. They instead prefer to comment on his theoretical apparatus as a whole before turning to its practical implications. . . . . . This book positions itself against this grain. Firstly, it closely analyzes some half-dozen key Lacanian texts. This analysis is organized under a single thematic – the question of meaning – in order to advance the reader's understanding of the trajectory of Lacan's thought across his entire career, as well as to promote the book's thesis that the field of meaning can be suspended. Accordingly, an initial chapter takes up the hermeneutical tradition from Flacius onward. This is then supplemented by a chapter which surveys phenomenological, structuralist and aesthetic theories of meaning and their differing methods of textual analysis. Together these two chapters provide a unique context for the sustained analysis of Lacan's texts which begins in the third chapter, an analysis that forms the bulk of the book's content. This contextualization potentially widens the book's appeal to any scholar wishing to explore his relationship to those textual objects he interacts with on a daily basis. And because this book assumes the reader has little to no familiarity with Lacan, the reader will find patient explanations of the basics of his theories before slowly being led up to the more difficult theories of his late years. Again the argument is that Lacan has something to offer all scholars. His work is not just reserved for psychoanalysts. . . . . . It is with his late theories that the serious student of Lacan will find the book's most original contribution. For in the fourth chapter a detailed account is provided of how Lacan derived his infamous formulae of sexuation from Aristotelian logic. These formulae are then extensively discussed against the backdrop of interpretive theory and textual analysis, showing how these formulae capture much more than just the difference between the sexes. Strikingly, this difference is also found to run through meaning itself, something the final chapter aims to demonstrate. It does this by amalgamating three key components of late-Lacan: sexuation, discourse theory and his use of topological spaces. This amalgamation is a first in the literature. But this amalgamation is not just useful in demonstrating the book's thesis. It further suggests how seemingly divergent aspects of late-Lacanian theory can be made to work together.

Μια ερμηνευτική προσέγγιση της μεσσιανικής Εισόδου του Χριστού κατά το Πάσχα του Πάθους, μέσα από τις βιβλικές και απόκρυφες πηγές, αναζητώντας στην προφητική εκπλήρωση, τα σκιώδη και τα εθνικά παράλληλα, καθώς και την παλαιοχριστιανική και βυζαντινή τέχνη

Regard sur 'Mille' et 'Mille ans' dans la Bible.
D'où vient l'opinion d'une durée du monde de six mille ans (6000 ans), vient-elle des Écritures ?
Comment comprendre le Millénium ou règne de mille ans (1000 ans), dans l'Apocalypse de Jean ? Pistes exégétiques et difficultés.
L'exégèse contemporaine et celle des Pères de l’Église, christianisme primitif,
(cf. Irénée, Hilaire, Jérôme de Stridon, Ambroise de Milan, Augustin etc).
Bibliographie (en ligne et livres).

Dans l'Évangile de Jean, Jésus nomme le plus souvent Dieu « Père » (109 fois) 2 et se désigne lui-même comme « le Fils » (30 fois). Cet accroissement du vocabulaire père-fils est l'oeuvre de l'évangéliste Jean, à partir des paroles de Jésus dont le seul but est de révéler à la fois l'identité du Fils et sa filiation au « Père » (pater). D'ailleurs, la parole prononcée par Jésus lui-même dans Jn 10.30 : « Moi et le Père sommes un » marque la singularité de cette paternité. Également, dans Jn 14.6, Il dit à Thomas ce qui suit : « Je suis le Chemin, la Vérité et la Vie. Nul ne vient au Père que par moi » et Il ajoute au v.7 : « Si vous me connaissez, vous connaîtrez aussi mon Père… ». En d'autres mots, celui qui connaît réellement Jésus, voit en Lui le Père. Jésus ne parle pas ici en paraboles, mais dans un langage sans équivoque : « Celui qui me voit, a vu le Père » (Jn 14, 7-14). En effet, si on examine l'occurrence du terme « Père» dans Jean, on est frappé de ce qu'il est massivement employé en relation avec Jésus qui, soit marque leur unicité « Moi et le Père sommes un », soit implique le Père comme l'auteur de la mission du Fils : « est envoyé par son Père » et de ses oeuvres. 1 À prime abord, nous souhaitons apporter quelques précisions, à propos du « corpus johannique ». La propension à faire de quatre personnages (l'auteur de l'évangile, le Disciple, l'auteur des trois épîtres de Jean et l'auteur de l'Apocalypse) un seul n'est pas si ancienne que cela. En effet, le plus vieux témoignage, celui de Papias de Hiérapolis (vers 130) rapporté par Eusèbe de Césarée (Histoire ecclésiastique iii, 39,4), distingue au contraire soigneusement Jean l'apôtre d'un autre Jean, appelé « le presbytre » et si Irénée (vers 130-202) appelle bien « Jean » l'auteur du quatrième évangile, il le range toujours parmi les « disciples » et non parmi les « apôtres » (qui chez lui constituent un ensemble formé des Douze et de Paul), comme par exemple dans le passage célèbre du Contre les hérésies (iii, 1,1) qui rapporte également que l'évangile fut composé à Éphèse. Ce n'est qu'à partir du 3e siècle, sous l'impulsion d'un texte apocryphe, les Actes de Jean, que le processus d'assimilation débuta véritablement. Mais les doutes exprimés par Denys d'Alexandrie (vers 200-265) et reproduits par Eusèbe de Césarée au siècle suivant (Histoire ecclésiastique vii, 25) prouvent que cela ne se fit pas sans résistance. Les indices sont en effet nombreux pour nous dire qu'il y a bien plusieurs auteurs à l'oeuvre dans ce qu'on appelle parfois le « corpus johannique ». (Lire Brunet, R., Jean et Son Évangile, Le Monde la Bible, Montrouge : BAYARD, 2015). 2 Il convient de préciser ici que donner à Dieu le nom de Père, ce n'est pas une originalité de Jésus par rapport au judaïsme, pas plus qu'elle n'en est une du judaïsme par rapport aux religions du Proche-Orient. Et pourtant le lecteur des évangiles pressent qu'Israël entre dans un rapport nouveau avec Dieu et aussi que Jésus instaure avec Dieu une relation de père à fils qui dépasse les intuitions de la foi juive.

Nous vivons aujourd’hui une spiritualité où le chrétien dans le contexte africain cherche toujours le sens de ce qui lui arrive. Dans ce contexte, les bénédictions, encore plus, les difficultés, ou les malédictions, ont des causes qu’il faut absolument connaitre. Dans le cas où il s’agit d’une difficulté, souvent trop vite jugé comme une malédiction, les causes doivent, non seulement être connues, mais, elles doivent être combattues à tout prix. Malheureusement, cette recherche conduit souvent à des causes qui ne sont pas toujours justes et à des solutions qui ne sont pas bibliquement fondées.  En effet, plusieurs conclusions sont tirées sur la base d’expériences personnelles de chrétiens ou sur la base de compréhension superficielle ou partielle de certains textes bibliques. Le drame, c’est que certaines solutions proposées aux difficultés du chrétien, sont si enracinées dans la pensée collective des chrétiens que, plusieurs refusent de s’ouvrir à d’autres vérités. C’est le cas, par exemple, de cette théologie qui prône insidieusement la conception de l’hérédité spirituelle des fautes et des châtiments d’une génération à l’autre, et qui invite les chrétiens à couper un certain « cordon ombilical spirituel » pour en être libéré. Ce « cordon ombilical spirituel » serait en quelque sorte, le canal par lequel le flux héréditaire de culpabilité et de malédiction passe des ascendants pour atteindre les descendants. Le texte d’Ezéchiel 18. 1-4, 20-32, nous a fournit les éléments nécessaires pour répondre à la conception de l’hérédité spirituelle des fautes et des châtiments.

In this article I make a very simple point concerning the dating of texts. It is odd that one needs to make this point; yet it does need to be made, because it pertains to a practice that is as common within biblical studies as it is specious. Scholars in our field frequently support a speculative dating of a text by asserting that, since the text's ideas match a particular time period especially well, the text was most likely composed then. These scholars seem to take the teaching of Qohelet rather overliterally: ~yI m' V' h; tx; t; #p, xe -lk' l. t[e w> !m' z> lKo l;

El presente trabajo es un estudio exegético de Isaías 55: 6-9. Tales pasajes muestran el llamado de Dios hacia su pueblo para que lo busquen y dejen sus malos caminos, haciendo énfasis a que los pensamientos y caminos del hombre no son iguales a los pensamientos y caminos de Dios. La pregunta es ¿Por qué los pensamientos y designios del hombre son distintos a los de Dios?

Compilación de lo aprendido en la materia de Exégesis y Hermenéutica de la Licenciatura en Estudios Bíblicos 2016 del IBIT. Bendiciones en Cristo Jesús. Visiten mi otra pagina donde hay mas documentos para estudiar. https://dealermade.academia.edu/VictorLanda

This essay is an expanded version of the essay published in "John and Judaism: A Contested Relationship in Context," Resources for Biblical Study 87 (Atlanta: SBL Press, 2017) 265-311. It includes expanded sections on the Johannine situation, John's composition, and an extended bibliography.

Orthographic variation within the manuscripts of the Greek NT is seldom a cause célèbre beyond the ranks of diehard textual critics. Even among these most will concede that orthographic irregularities amount to little more than evidence of scribal incompetency or inconsistency in their spelling practices. To find the same word both spelled correctly and misspelled with a single manuscript b the same scribe is not uncommon. It approaches the  norm. The critical editions of our Greek NTs have therefore opted, on good grounds, to exclude textual variants displaying non-standardized spelling. To include them would make it impossible for anyone to use the critical apparatuses in a meaningful way. The deluge of senseless errors would drown out variants of demonstrable textual significance.

The publication of Josef Schmid's landmark work on the textual history of the Apocalypse seemingly established the Andreas Text Type as a fourth-century product. The primary evidence for Schmid's claim came from the fourth-century corrections of the Apocalypse in Codex Sinaiticus, corrections which bore a close resemblance to the Andreas text of the Apocalypse. Schmid's reconstruction, however, is flawed. The fourth-century corrections he identified are actually from the seventh-century. The data supporting a fourth-century Andreas text type does not exist. Schmid's widely influential error appears to have been based on a misreading of Milne and Skeat's "Scribes and Correctors of the Codex Sinaiticus."

The steady stream of provocative and popular text-critical works by Bart Ehrman has been stirring the apologetic's hornet's nest for a few years now. There has been no shortage of responses to his claims about proto-orthodox scribes tampering with the text of the NT. Wallace's Revisiting the Corruption of the NT is one of the latest apologetic works to attempt to set the record straight. The volume is successful in demonstrating that textual matters are more complex than is often portrayed and proffers viable, alternative explanations for textual variants in Ehrman's narrative of orthodox corruption. The collection of essays is nonetheless beset by a number of deficiencies, not least of which are its understandings of the text, scribal activity, and history. The book's naked apologetic intent is its greatest liability. Evidence appears to have been used selectively, and partial and misleading comparisons are made for the sake of apologetic gain.

A short article on the origin and development of the longer Trinitarian text of 1 John 5:7-8 as found in the Textus Receptus. The typos that are present in this draft will be corrected before the final version is submitted for publication. These include: Lachman > Lachmann; 1881 > 1831; Montifortianus > Montfortianus; [Ayuso] Ionneum > Ioanneum; [Bludau 1903-1] Bibeldruchen > Bibeldrucken; [Bludau 1919-1] den Glaubensbekenntnis > dem Glaubensbekenntnis; [Fischer] pseudo-autustinischen > pseudo-augustinischen; obiectarum. > obiectarum.’; [Rivière] es trois > des trois. Thanks to Jeff Cate, Peter Gurry, and especially Jan Krans for alerting me to these when it was originally posted on academia in 2015. The data of this DRAFT will also fully updated and footnoted in the 2020 peer-reviewed version in "Early Christianity."