TY - JOUR

T1 - Erste Annäherung einer Hermeneutik des משׁﬥ in alttestamentlichen Schriften mit Überlegungen zur Rezeption dieses Begriffes in den neutestamentlichen Evangelien.

AU - Brix, Katrine

PY - 2009

Y1 - 2009

N2 - Compared to the frequent use of the word παραβολή in the Septuagint and the Synoptic Gospels the absence of this term in the Gospel of John prompted this investigation of the hermeneutic of the Hebrew משל I in accordance with its Greek translation in the Septuagint as παραβολή and παροιμία respectively. Etymologically משל I has several meanings: "proverb", "byword", "reproach" and "parable". Despite these different meanings coherence can still be found within the hermeneutical setting of the word, where it seems to signify either a positive or negative relationship between Yahweh and Israel. In the negative sense of the word it appears as "proverb", "byword" or "reproach" indicating a broken relationship between Yahweh and Israel caused by disobedience to the Word of the Covenant. In the positive sense of the word it indicates a manifest and unique relationship between Yahweh and the one speaking the משל, i.e. an elect individual such as a prophet or king of Israel. Only in Ezekiel (Ez 17,2; 21,5; 24,3) the word appears in the sense of parable in accordance with the Synoptic use of the word as expressing exhortation in riddles. Where the משל needs a human being as medium and thus never goes forth directly from the mouth of Yahweh, the revelation of the Will of Yahweh is not expressed in משל, but in אמר, דבר, in Septuagint λόγος or ρήμα. Though the Synoptic παραβολή is commonly understood as a riddle or simile it is remarkable that these riddles do not appear without exhortation, which may require a reconsideration of the definition of the Synoptic παραβολή. This in turn leads to further questions concerning the consequences of a παραβολή-speaking Christ for the Christology. If this argument is accepted it might be possible to draw a tentative conclusion to the absence of the word παραβολή in the Gospel of John, where the divine λόγος is not transformed into משל/παραβολή through the flesh of Jesus or by his act of speaking, but remains λόγος, ρήμα and related to the positive sense of משל as παροιμία. Thus, Jesus not only gains a higher status as a prophet, but the words he speaks are more than exhortations to the Word of Yahweh, they are the Words of Yahweh.

AB - Compared to the frequent use of the word παραβολή in the Septuagint and the Synoptic Gospels the absence of this term in the Gospel of John prompted this investigation of the hermeneutic of the Hebrew משל I in accordance with its Greek translation in the Septuagint as παραβολή and παροιμία respectively. Etymologically משל I has several meanings: "proverb", "byword", "reproach" and "parable". Despite these different meanings coherence can still be found within the hermeneutical setting of the word, where it seems to signify either a positive or negative relationship between Yahweh and Israel. In the negative sense of the word it appears as "proverb", "byword" or "reproach" indicating a broken relationship between Yahweh and Israel caused by disobedience to the Word of the Covenant. In the positive sense of the word it indicates a manifest and unique relationship between Yahweh and the one speaking the משל, i.e. an elect individual such as a prophet or king of Israel. Only in Ezekiel (Ez 17,2; 21,5; 24,3) the word appears in the sense of parable in accordance with the Synoptic use of the word as expressing exhortation in riddles. Where the משל needs a human being as medium and thus never goes forth directly from the mouth of Yahweh, the revelation of the Will of Yahweh is not expressed in משל, but in אמר, דבר, in Septuagint λόγος or ρήμα. Though the Synoptic παραβολή is commonly understood as a riddle or simile it is remarkable that these riddles do not appear without exhortation, which may require a reconsideration of the definition of the Synoptic παραβολή. This in turn leads to further questions concerning the consequences of a παραβολή-speaking Christ for the Christology. If this argument is accepted it might be possible to draw a tentative conclusion to the absence of the word παραβολή in the Gospel of John, where the divine λόγος is not transformed into משל/παραβολή through the flesh of Jesus or by his act of speaking, but remains λόγος, ρήμα and related to the positive sense of משל as παροιμία. Thus, Jesus not only gains a higher status as a prophet, but the words he speaks are more than exhortations to the Word of Yahweh, they are the Words of Yahweh.

M3 - Tidsskriftartikel

VL - 13

SP - 127

EP - 141

JO - Zeitschrift fuer Antikes Christentum

JF - Zeitschrift fuer Antikes Christentum

SN - 0949-9571

IS - 1

ER -