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Thomas Hieke/Tobias Nicklas, »Die Worte der Prophetie dieses Buches«. Offenbarung 22,6-21 als Schlussstein der christlichen Bibel Alten und Neuen Testaments gelesen, Biblisch-Theologische Studien 62, Neukirchen-Vluyn: Neukirchener, 2003. Revelation 22:6–21 poses some riddles to the reader: Who is the speaker, and what is meant? This study concentrates on the process of critical reading. To read this text as the closing pericope of the Bible shows that important lines of meaning from the two-partite Christian Bible converge here. Apparently speaking in abbreviations, the text challenges its reader to import several passages from the Old Testament. This intertextual study shows that Rev 22:6–21 is not just the exaggerated end of an apocalyptic book, but the capstone of the Christian Bible. An excursus explains the authors’ decision for the Greek Bible as their basic text, i.e., the Septuagint and New Testament. Here one sees the efficiency of a reader-oriented and text-centered approach. The reflection on methodology and the concrete results of the analysis are closely related in the book. It comes with two indices (biblical references and topics).—T.H.
Dohmen, Christoph, Biblische Auslegung. Wie alte Texte neue Bedeutungen haben können, in: Hossfeld, Frank-Lothar/Schwienhorst-Schönberger, Ludger (Hg.), Das Manna fällt auch heute noch. Beiträge zur Geschichte und Theologie des Alten, Ersten Testaments. Festschrift für Erich Zenger, Herders Biblische Studien 44, Freiburg/Basel/Wien: Herder, 2004, 174-191. D. explains the hermeneutics of a basic concept of interpretation adequate for the Bible and doing justice to exegesis in the discourse of scholarly theology. The object of the "Biblische Auslegung" is the Bible as literature and as an emerging composition of holy scripture during the canonical process, relevant and normative for a community of faith and practice. D. further reflects on the process of interpretation ("Auslegung") in the context of current theories of reception. A key word is the intentio operis, a phrase coined by U. Eco. Hence, exegesis is not the search for the historical intention of the author as the one and only "correct" meaning, but a process that examines the spectrum of possible readings and the limits of interpretation. The framework of interpretation is defined (among other things) by the canon as the text world that a community of faith and practice receives as God's word in human word.–T.H.
Steins, Georg, Amos 7-9 - das Geburtsprotokoll der alttestamentlichen Gerichtsprophetie?, in: Hossfeld, Frank-Lothar/Schwienhorst-Schönberger, Ludger (Hg.), Das Manna fällt auch heute noch. Beiträge zur Geschichte und Theologie des Alten, Ersten Testaments. Festschrift für Erich Zenger, Herders Biblische Studien 44, Freiburg/Basel/Wien: Herder, 2004, 585-608. S. suggests a new reading of the visions in the Book of Amos. He starts with a presentation of the status quaestionis and numbers three assumptions that provide the basis for the current standard theory about the visions. Next, he shows five difficulties and problems with this "consensus." S. presents his new analysis and interpretation of the visions in a discussion with J. Jeremias. His main point is to consider the context of the book for the interpretation of the visions. Then S. turns to the anchoring of the visions in tradition history and adds some considerations of their possible origin. S. concludes that the cycle of the visions do not build a bridge to the historical Amos, but the figure "Amos" rather serves as a focal point for a ("late/r") discussion about theological basics. A chart demonstrates S.'s theory about the structure and the origin of the visions of Amos 7–9.–T.H. |
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