Exegese zu Genesis 16: Exegese ohne Hebräisch/Literarkritik (German Edition)


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Translation of «Literarkritik» into 25 languages

Amunenshi, the ruler of upper Retjenu, receives him. Hereafter, so many motifs are reminiscent of the Joseph story that one has to wonder whether there is some literary influence. The translation follows Richard B. For wider comparative studies focussing on stories of flight or forced exile of individuals, see Ed- ward L.

Synonyms and antonyms of Literarkritik in the German dictionary of synonyms

John J. Collins, T. Lemos and Saul M. Sinuhe experiences his fate as guided by a divine plan. B 43 see also B—; Bf. Gen —6,8ff. Sinuhe meets the ruler of the foreign land.

Old Testament Exegesis in: International Review of Biblical Studies, Volume 54 ()

B 28—31 cf. Gen ff. Country gave me to country. I set out for Byblos; I got to Qedem. I had spent half a year there, when Amunenshi carried me off.

Translation of «Literarkritik» into 25 languages

He was the ruler of upper Retjenu. B 75—78 cf. But look, you are here, and you will stay with me; I shall do you good. He joined me to his eldest daughter. He is given some of the best land on the border of upper Retjenu. B 79—82 cf. Gen —6 He had me make my choice of his country, from the choicest of what was his, on his border with another country.

Meaning of "Exegese" in the German dictionary

It was a good land, called Iaa. B 85—86 cf.

Gen f. Now, what came to me as a favourite was great. He appointed me the ruler of a tribe of the choicest of his country. His sons, born by his foreign wife, become leaders themselves. B 93—94 cf. Gen ,50—52 I spent many years there, and my children became heroes, each man subjugating his tribe. He acts as a great benefactor to every person in need and turns into an asset for the land as a whole. B 95— cf. Gen —57 I would give water to the thirsty, and I returned the wanderer to his path and rescued the robbed.

This ruler of Retjenu would have me do many missions as the commander of his army. Every country for which I set out, I made my attack on it, and it was driven from its grasslands and wells; I plundered its cattle and carried off its inhabitants, and their food was taken away. I killed the people in it with my strong arm, my bow, my movements, and my excellent plans.

The climax of the story is marked by a peripeteia: Sinuhe remembers Egypt and longs to be buried in his homeland. His prayer is heard: the king of Egypt invites him to return and even has a grave built for him. Thus, the story comes to a happy ending. The Egyptian story has its own punch lines and pragmatics, which do not need to be addressed here.

Of greater importance are the obvious similarities between the plots and the remarkable details they share. At the same time, according to its primor- dial logic the return is necessary because it constitutes an essential prerequisite for the Exodus. The Sinuhe Story is set abroad, its protagonist travels to a foreign country, rises to a position of power at a foreign court and raises a family there. Never- theless, no one would search for an Egyptian Diaspora in the Levant in order to account for its existence. If we apply this observation to the Joseph Story, we must conclude that the setting of its plot in a foreign country as such does not necessar- ily imply a post-exilic background for the composition.

This adds weight to some differences between the Joseph Story and indisputable Diaspora literature like the books of Esther or Daniel: the peculiar laws or dietary customs of the Jews do not matter at all. Moreover, the specific religious identity of Joseph and his family is never even a topic. So, how should the Joseph Story be dated? As an outstanding work of narrative art, the Joseph Story has various dimensions of meaning which should not be played off against each other.

It relates a family history artfully portraying the dif- ferent characters and their relationships. It also comprises wisdom elements, e. Its characters are the ancestors of Israel. See Michael V.

Two issues are of particular importance: 1. The story begins and ends with this topic, thus singling it out as a central theme of the narra- tive. In Gen , Joseph remembers his dreams when he sees his brothers lying in proskynesis before him. The brothers experi- ence his authority, first in the seemingly arbitrary decisions regarding their fate, later in his provision for the family. Joseph is shaken, rejects the offer and turns to them fraternally, but his primacy is established.


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The ancestral story presents features of the world of the narrator and his addressees as prefigured in the origins of the tribes. Read this way, the Joseph Story reveals some striking pragmatics. It informs its addressees about elemen- tary structures in their social environment. But he does not address the question as to how the concept of Josephite primacy — be it monarchic or not — could be mean- ingful to any exilic or post-exilic audience.

The role of Benjamin. He acts in the same manner before Joseph by offering himself as a slave instead of Benjamin f. The triangular structure with Joseph, Judah and Benjamin and the role Judah assumes in it both mark a crucial step towards the solution of the conflict as a whole. This means that it is Judah who, as representative of the brothers, unreservedly accepts the prerogative of the sons of Rachel.

Exegese Zu Genesis 16 (German, Paperback)

In this regard, it is only logical that Joseph is also presented as an extremely able official guaranteeing the well-being of a whole country and the continued provi- sion of his family. Families are not monarchies — by definition. The relationship between Judah and Benjamin is presented as a temporary one, aimed at bringing Benjamin back to Joseph in the end.

Since it is Judah who so passionately stresses and recognizes the bond between the sons of Rachel, the pragmatics of the story clearly do not point to any Judean origin of the narrative. Furthermore, from a Diaspora perspective, the whole question of the affiliation of Benjamin does not seem to be of any relevance, and accordingly, it does not even appear in the inter- pretations brought forward by Meinhold and others.

Together with the Josephite focus, the treatment of Benjamin within the Joseph Story reveals pragmatics which point to the monarchic period and to the Kingdom of Israel the formulated claim of Josephite primacy and the bond to Benjamin, including its recognition by Judah and the other brothers, fit well with Northern Israelite ambitions for political hegemony over all of Israel63 including Judah and Benjamin.

Still, the question remains as to why a Judean or Jewish author should design his magnificent narra- tive in such a way. In view of the implied issues of legitimacy, primacy etc. Kingdom of Israel and Judah and the Bible and History, ed. The original Joseph Story was an independent novelistic narrative composed by a masterful story teller in the Northern kingdom. The pragmatic profile of the narrative strongly points to the same historical context as the literary stratigraphy, i.

Its mode of expression is an artful story of origins Ursprungsgeschichte. It seems quite possible that its author was acquainted with the famous Sinuhe Story from Egypt. At the same time, the self-image of the narrating community appears self-confident, no longer affected by the Aramean threat and not yet bothered by Tiglath-Pileser III.

As it provides a link between the two foundation myths of Northern Israel Jacob and the Exodus , the Joseph Story attests the natural co-existence of both Ursprungsgeschichten in the 8th century BCE — just like Hos Anselm A. Cana Werman Winona Lake: Eisen- brauns, : 81— Jahrhundert v. Abstract: In current biblical research, there is a discernable tendency to date the Joseph Story into the post-exilic period and to interpret it as a reaction to the Dias- pora experience.

The paper shows that this assertion is untenable. It contradicts the literary historical stratigraphy in the book of Genesis, which proves inter alia that the Joseph Story is a pre-priestly composition. Moreover, the narrative itself does not contain any significant references to a Diaspora situation. A compari- son with the Sinuhe Story to which the Joseph Story shows notable parallels and which, from an Egyptian perspective, is also set abroad, provides further confir- mation.

Stratigraphy, plot, and especially pragmatics point to a North-Israelite origin of the Joseph Story. Related Papers. By Konrad Schmid. By Peter Bekins. In: Kartveit, M.

Exegese zu Genesis 16: Exegese ohne Hebräisch/Literarkritik (German Edition) Exegese zu Genesis 16: Exegese ohne Hebräisch/Literarkritik (German Edition)
Exegese zu Genesis 16: Exegese ohne Hebräisch/Literarkritik (German Edition) Exegese zu Genesis 16: Exegese ohne Hebräisch/Literarkritik (German Edition)
Exegese zu Genesis 16: Exegese ohne Hebräisch/Literarkritik (German Edition) Exegese zu Genesis 16: Exegese ohne Hebräisch/Literarkritik (German Edition)
Exegese zu Genesis 16: Exegese ohne Hebräisch/Literarkritik (German Edition) Exegese zu Genesis 16: Exegese ohne Hebräisch/Literarkritik (German Edition)
Exegese zu Genesis 16: Exegese ohne Hebräisch/Literarkritik (German Edition) Exegese zu Genesis 16: Exegese ohne Hebräisch/Literarkritik (German Edition)
Exegese zu Genesis 16: Exegese ohne Hebräisch/Literarkritik (German Edition) Exegese zu Genesis 16: Exegese ohne Hebräisch/Literarkritik (German Edition)
Exegese zu Genesis 16: Exegese ohne Hebräisch/Literarkritik (German Edition) Exegese zu Genesis 16: Exegese ohne Hebräisch/Literarkritik (German Edition)

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