Bibelwissenschaft

Interview mit Andreas Kostenberger

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51pZEBljdrL._SL160_.jpgKevin de Young hat mit dem hervorragenden Exegeten Andreas Kostenberger über sein Buch The Missions of Jesus and the Disciples According to the Fourth Gospel gesprochen.

Kevin: In a couple sentences, what is the mission of Jesus in the gospel of John? Is the mission of the disciples the same as Jesus’ mission?

Kostenberger: Essentially, there are three facets to Jesus’ mission in John’s Gospel: he is (1) the sent Son; (2) the one came into the world and returned to the place from where he came (descent-ascent); and (3) the eschatological Shepherd-teacher. The mission of the disciples is similar to Jesus’ only with regard to his sending, that is, they are to emulate the obedient and faithful relationship Jesus sustained with the Father in their relationship with the exalted Jesus as they go about their mission.

Hier mehr: thegospelcoalition.org.

Neue Dissertation über »Jesus und die Ehebrecherin«

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John David Punch hat unter der Supervision von an G. van der Watt eine Dissertation über die Perikope von der Ehebrecherin (Joh 7,53–8,11) geschrieben. Punch schlägt keine neue Lösung des textkritischen Problems vor (Nestle-Aland stuft den Abschnitt als nicht ursprünglich ein; siehe auch hier), gewährt aber durch seine Arbeit einen Einblick in die aktuelle Diskussion.

Hier das Abstract:

A new dissertation in New Testament textual criticism has seen the light at Radboud Universiteit Nijmegen written by John David Punch under the supervision of Jan G. van der Watt, and with the title „The Pericope Adulterae: Theories of Insertion and Omission.“

While the majority of the scholarly world seems to be settled in accepting the fact that the Pericope Adulterae (John 7:53-8:11) is a non- Johannine interpolation, numerous questions remain unanswered in regards to the pericope, such as who penned these words, where the story originates from, and when was it inserted/omitted/re-inserted into the Fourth Gospel. In addition to this, there are mild debates that continue in regards to Greek manuscripts, the influence of lectionary practice, and the relevancy of the Patristic witnesses. Further, there is a minority who still argue for the inclusion of the Pericope Adulterae in the Fourth Gospel. Though there is a majority viewpoint, issues related to John 7:53-8:11 appear to be far from settled.

The present work does not argue for either side, but instead tests a hypothesis of several theories relating to the insertion or omission (and subsequent re-insertion) of the passage from the Gospel of John. Such theories are proposed in relation to collation of internal and external evidence both for and against the inclusion of the pericope. No particular theory is advocated for; instead each theory is evaluated based upon the evidence presented in this work and suggestions for further work are offered.

Chapter 1 presents an introduction to the Pericope Adulterae itself, along with a brief summary of the history of biblical interpretation and the history of such interpretation in relation to the Gospel of John in particular. Five theories of omission/insertion are then highlighted, setting the foundation for the work that will follow. These theories are categorized as Redactional Insertion, Ecclesiastical Insertion, Liturgical Omission, Accidental Omission, and Ecclesiastical Suppression.

Chapter 2 summarizes the history of research regarding John 7:53-8:11, beginning with the nineteenth century developments in textual criticism that broke away from Textus Receptus. This summary is not exhaustive, but rather highlights the major movements in the research of this passage up to the present day, detailing scholars who have either had a profound impact on textual criticism, written major works relating to the Pericope Adulterae, or written multiple works on the subject.

Chapter 3 presents a working translation and exegesis of the pericope. The translation is offered with comparison to the numerous variants associated with the passage; the exegesis is offered based upon the traditional location of John 7:53-8:11 immediately following John 7:52 and preceding 8:12.

Chapters 4 and 5 discuss the internal evidence of the literary context, style, and vocabulary of the Pericope Adulterae. In Chapter 4, comparison is made between the pericope and the immediate context of John 7-8 as well as the larger context of the Gospel of John. This includes discussion of various themes common to the Tabernacles Discourse and to the Gospel of John as a whole. Further, issues of transition between John 7:52 and 8:12 are evaluated. In Chapter 5, suggested “non-Johannine“ and “Johannine“ style and vocabulary are discussed, in addition to arguments relating to hapax legomena, Lukan and/or Synoptic influence, and the relationship between the Pericope Adulterae and Susanna.

Chapter 6 presents the external evidence of the Greek papyri/ manuscripts, manuscripts in additional languages, and the Patristic Witnesses. Evaluation is made in regards to both the presence and absence of John 7:53-8:11 in numerous manuscripts and in the works of various Church Fathers. Further, several theories traditionally offered in response to the external evidence, such as Source Theories, Lectionary Text Theories, Majority Text Theories, and Multiple Edition Theories, are discussed as well.

Chapter 7 discusses each of the theories presented in Chapter 1. The five theories presented include Redactional Insertion, suggesting that a later Johannine redactor or community inserted the pericope at a later date; Ecclesiastical Interpolation, suggesting that later scribes not related to the Johannine redactor or community inserted the pericope; Liturgical Omission, suggesting that due to lectionary practice and manuscripts the pericope was omitted; Accidental Omission, suggesting that multiple copies of the Gospel of John were released, one without the pericope and one with the pericope; and Ecclesiastical Suppression, suggesting that the Church omitted the pericope out of fears that it could be misinterpreted and/or misapplied. Each theory is treated individually, though at times theories overlap with one another. Further, each is evaluated based upon the evidence presented in Chapters 4-6. Following this evaluation, suggestions for further study of the Pericope Adulterae are offered.

Die Arbeit kann hier herunter geladen werden: FORMATTED.%20JD%20PUNCH%20FINAL%203.4.10a.pdf.

VD: evangelicaltextualcriticism.blogspot.com

Ein theologischer Dialog mit N.T. Wright

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William Evans (Erskine College, U.S.A.) hat die »Wheaton Conference« zu Ehren von N.T. Wright besucht und einen ausgezeichneten Rückblick verfasst.

I had fears that the conference would be an exercise in hagiography, but that concern was quickly dispelled when the first conference speaker, Richard Hays of Duke University, came out swinging. Still miffed over a critique by Wright at the 2008 SBL meeting of a book that Hays had edited, the Duke Neuestestamentler contended that Wright’s historical treatment of the Gospels, with its emphasis upon historical proof, still operates out of an essentially modernist/historicist mindset, and he complained that the individual voices of the Evangelists seem to disappear into Wright’s synthesis of the Synoptic Gospel accounts. Hays also asked the probing question of how the picture of Jesus which emerges from Wright’s historical reconstruction relates to the church’s confessional tradition, before concluding with a call for a rapprochement between Wright and Karl Barth.

Hier der vollständige Report von Professor Evans: www.reformation21.org. Die Vorträge gibt es als Audio- oder Videomitschnitte: www.wheaton.edu.

Ich konnte bisher nur den Vortrag von Markus Bockmuehl aufmerksam hören. Der von mir sehr geschätzte Experte für das »Judentum zur Zeit Jesu« setzt sich mit der Frage auseinander, ob der Apostel Paulus nach seinem Tod in den Himmel aufgenommen wurde. Diese Fragestellung mag für einige Christen merkwürdig klingen. Hintergrund ist die Behauptung von N.T. Wright, dass die eschatologische Bestimmung des Menschen gerade nicht der Himmel, sondern die Erde sei. Bockmuehl weist nach, dass N.T. Wright sich mit seiner These nicht nur von den Eschatologien des Judentums und der Kirchenväter absetzt, sondern auch die Eschatologie des Neuen Testamentes insgesamt nicht ernst genug nimmt. Wright liegt richtig, wenn er betont, dass die Auferstehung der Christen leiblich sein wird so wie die Auferstehung von Jesus Christus es war. N.T. Wright liegt auch richtig, wenn er hervorhebt, dass der Dualismus von der Welt oben und der Welt unten bei der Erfüllung aller Dingen überwunden wird. Aber zu behaupten, der Himmel sei nicht Bestimmungsort der Glaubenden, verkürzt den paulinischen Befund. Bockmuehl: »Nach dem Neuen Testament ging Paulus in den Himmel, als er starb.«

Hier der hervorragende Vortrag als mp3-Datei: 100417Bockmuehl.mp3.

Aktionsangebote für Accordance

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Die Firma OakTree Software bietet derzeit einige Pakete zum Sonderpreis an. Unter den Sonderangeboten befindet sich auch die Mac Bibel Bibliothek. Diese gut sortierte Bibliothek macht auf einen Schlag sechs große deutsche Bibelübersetzungen auf dem Mac zugänglich:

  • Lutherbibel 1984, Ausgabe in neuer Rechtschreibung 1999
  • Gute Nachricht Bibel, Ausgabe in neuer Rechtschreibung 2000
  • Einheitsübersetzung, Ausgabe in neuer Rechtschreibung
  • Revidierte Elberfelder Bibel
  • Die Heilige Schrift, übersetzt von Hermann Menge
  • Die Schrift, übertragen von Martin Buber und Franz Rosenzweig

Die Mac Bibel Bibliothek wird bis zum 15. März 2010 für den Preis von US$ 99,00 angeboten. Mehr Informationen zu dieser Aktion hier: www.accordancebible.com.

»Originalität gibt’s sowieso nicht, nur Echtheit«

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Helene Hegemann wurde in den vergangenen Wochen wie ein Wunderkind durch die Feuilletons gereicht. Inzwischen ist allen klar, dass sie beträchtliche Teile ihres postmodernen Erfolgsromans Axolotl Roadkill abgeschrieben hat (wird wohl nächste Woche auf der SPIEGEL-Liste Platz 2 belegen). Wie reagiert die Autorin aus der auf Authentizität versessenen Jugendkultur auf die Plagiatsvorwürfe? Lapidar:

Ich habe mich also überall bedient, wo man Inspiration findet. Originalität gibt’s sowieso nicht, nur Echtheit.

Sie wird eine Heldin bleiben.

Durch den spektakulären Fall ist inzwischen die literarische Vorlage berühmt geworden. Strobo, das Buch jenes Bloggers, der anonym bleiben möchte, gewährt Einblicke in die Verlorenheit und Einsamkeit der Menschen, die in ihrer Erlebniskultur die Auflösung des Ich zelebrieren und in nüchternen Minuten spüren, dass etwas ganz und gar nicht stimmt. Mögen noch viele aufwachen.

Die FAZ hat mit »Airen« gesprochen. Ja, ich empfehle auch den ganz frommen Blog-Lesern einmal in die Welt der multiplen Identitäten einzutauchen (und wenigsten die unten angeführten Zitate, vielleicht aber auch eines der beiden Bücher, zu lesen). Das kann eine sehr heilsame Erfahrung sein.

Hier: www.faz.net.

Donald Wiseman (1918-2010)

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wisemann.jpgDas Tyndale House hat darüber informiert, dass Professor Donald Wiseman am Dienstag heimgegangen ist. Wiseman war einer der Gelehrten, der Gottvertrauen und akademische Exzellenz auf faszinierende Weise miteinander verbinden konnte. Die evangelikale Bewegung wird ihn schmerzlich vermissen.

Hier ein Nachruf von Professor Alan Millard:

The passing of Donald Wiseman on 2nd February, 2010, marks the end of an era in the story of Tyndale House and the Tyndale Fellowship. After a year reading history at King’s College, London, W. J. Martin persuaded him that study of the biblical world and its languages would be more valuable to the church and biblical studies, so he turned to Hebrew and Assyriology. Martin had been the major stimulus in the creation of Tyndale House and Donald Wiseman saw its strategic potential. He gave much time and thought to the affairs of the House, serving as Chairman of the Biblical Research Committee, which had the initial responsibility and of the Tyndale House Council, which inherited it, from 1957 to 1986. As Chairman of that and other committees, he guided discussion with wisdom, patience and humour, ensuring sensible decisions were made. When there were doubts in UCCF (then IVF) circles about continuing financial support, he insisted that the House was providing a service which no other evangelical institution offered and had potential for much more. When problems of space for the Library arose, it was Donald who suggested the annexe which was built as The Hexagon in 1984.

He saw the priority for Tyndale House lay in biblical research, supplying positive information and arguments to oppose widely taught liberal views about Scripture. His vision was well expressed by John Stott in 1992, ‚We shall never capture the church for the truth of the gospel unless and until we can re-establish biblical scholarship, hold (and not lose) the best theological minds in every generation, and overthrow the enemies of the gospel by confronting them at their own level of scholarship‘ (Quoted by Tom Noble, Tyndale House and Fellowship, 239).

Like Martin, Donald Wiseman was a great enthusiast and encourager of others, in Britain and abroad. He chaired the Tyndale Old Testament Study Group from 1951 to 1981, taking time and trouble to find young scholars whom he could introduce to the Group so that they would know there were others who could support them in their often lonely research. The Bible is a product of the ancient Near East, so he recognized that it should be read and assessed in the light of knowledge about that world. With that in mind, aware of the value of the archaeological contexts of ancient artefacts, he set up the Tyndale Biblical Archaeology Study Group in 1958, which, although not functioning regularly in recent years, brought together linguists and archaeologists to evaluate and apply new and old discoveries to biblical studies. On his initiative papers were brought together as Notes on Some Problems in the Book of Daniel (1965) and Essays on the Patriarchal Narratives (1980) and he stimulated other publications by fellows of Tyndale House (e.g. David Tsumura, The Earth and the Waters in Genesis 1 and 2, 1989). A volume of essays by members of the Old Testament Study Group was dedicated to him in gratitude for his many years of devotion (R. S. Hess, G. J. Wenham. P. Satterthwaite, eds., He Swore an Oath (1994).

His experience and knowledge marked Donald as a major contributor to, and Editor of, the New Bible Dictionary (1962, 1982, 1996) and The Illustrated Bible Dictionary (1980). For many years he was Editor for Tyndale Old Testament Commentaries and gave his skills to a variety of other Christian publications.

Donald was always ready to help a cause he thought would be fruitful in the service of his Saviour, preaching and teaching and holding informal groups for Bible Study. The number who faced the claims of the Gospel through meeting him cannot be told, neither can the number whose lives and careers he has influenced or guided.

As one of the latter, I give thanks for his life, his service and his fellowship.

Alan Millard

VD: RB

Glauben und Denken heute 2/2009 Nr. 4

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Die Ausgabe 2/2009 von Glauben und Denken heute ist soeben erschienen. Sie enthält folgende Beiträge:

  • Prof. Dr. Dr. Thomas Schirrmacher (Editorial): Evangelikale sind Vorkämpfer gegen Sklaverei und Unterdrückung
  • Prof. Dr. Dr. J. W. Montgomery: Der christliche Glaube hat Gründe
  • Francis A. Schaeffer: Das Geheimnis der Kraft und der Freude am Herrn
  • Prof. Dr. Dr. Thomas Schirrmacher: Der Rassismus und seine Widerlegung
  • Christoph Grötzinger: Neues ITG-Studienzentrum in Linz eröffnet
  • Titus Vogt: Rezension zur elektronischen Ausgabe des Denzinger/Hünermann
  • Prof. Dr. Dr. Thomas Schirrmacher: Rezension: Der Schutz der Religionsfreiheit im Internationalen Recht von Daniel Ottenberg

Die Aufsätze von John Warwick Montgomery und Francis Schaeffer erscheinen hier erstmalig in deutscher Sprache. Montgomery untersucht die Verlässlichkeit der Dokumente und die Zuverlässigkeit der neutestamentlichen Zeugen in Bezug auf ihre zentralen Erklärungen, nämlich dass Gott in Jesus Christus gesprochen hat und dass die Bibel eine transzendentale Grundlage für die Erkenntnis und die Würde des Menschen bietet. Der Aufsatz »Das Geheimnis der Kraft und der Freude am Herrn« stammt, wenn auch der Titel etwas anderes vermuten lässt, aus dem Jahr 1951, einer Zeit, in der Francis Schaeffer eine schwere geistlichen Krise durchlebte (beschrieben im Vorwort zum Buch Was ist geistliches Leben?).

Die vollständige Ausgabe von Glauben und Denken heute 2/2009 kann hier herunter geladen werden (ca. 5 MB): www.bucer.eu.

Paulus, der Missionar

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Eckhard J. Schnabel, früher Dozent an der FTA in Gießen (heute FTH) und derzeit Professor für Neues Testament an der Trinity Evangelical Divinity School, hat ein faszinierendes Buch über Paulus geschrieben.

Guy Davies schreibt in seiner Rezension:

The author divides his treatment into six main sections. He begins with a consideration of ‘The Missionary Work of the Apostle Paul’ describing the apostle’s many missionary journeys from the time of his conversion until he was finally imprisoned and then martyred in Rome. It is often suggested that Paul underwent four missionary journeys. Schnabel challenges the traditional view, identifying fifteen distinct periods of mission. Then we come to ‘The Missionary Task According to Paul’s Letters’, where the author surveys Paul’s own understanding of the task of mission, giving careful and detailed attention his epistles. In ‘The Missionary Message of the Apostle Paul’ the writer skilfully unpacks the content of Paul’s gospel preaching, which focused on confronting Jew and Gentile alike with the good news of the death and resurrection of Jesus Christ. Consideration is given to ‘The Missionary Goals of the Apostle Paul’. Paul aimed at preaching the gospel so that sinners would be saved and gathered into class-defying, multi-ethnic churches, where they might be nurtured in the faith and trained for mission. The question of how the apostle went about doing all this is faced in ‘The Missionary Methods of the Apostle Paul’. The writer discusses how Paul decided which areas to evangelise, the types of building he used for mission and his manner of public speaking. Paul’s preaching centered on the sacrificial death and mighty resurrection of Jesus Christ. Both Jews and Gentiles found his message deeply offensive and objectionable. The only explanation for Paul’s missionary success is the convincing power of the Holy Spirit upon his preaching.

In the last prophetic section Schnabel seeks to apply the lessons of Paul the Missionary to ‘The Task of Missionary Work in the Twenty-First Century’. He argues that the trend towards targeting of homogeneous people groups is a contradiction of the New Testament vision of the church as God’s multi-ethnic community of people united to Christ and indwelt by the Spirit. Drawing on the work of David Wells (here), he also critiques “Seeker Sensitive” and “Purpose Driven” approaches to mission, which rely too much on technique and water down the gospel for the sake of “cultural relevance”. Schnabel’s prescription is that we need to return to the gospel centred, Spirit empowered approach of Paul, ‘The missionaries, teachers and preachers of the church are and remain sinners saved by God’s grace and whose “success” – evaluated from the eternal perspective of God’s Day of Judgement – is the result of the power of the Spirit of God, who honours their faithfulness to the truth of the gospel of the crucified Jesus Christ.” (p. 418).

The book is packed with a wealth of fascinating information on Paul’s missionary travels and gives an acute analysis of his theology. Indeed what is so impressive about this volume is Schnabel’s commitment to the primacy of theology over and against the „can do“ pragmatism that so often characterizes evangelical approaches to mission. It also struck me that while the writer takes account of the women who helped Paul in his evangelistic work, the leading figures in New Testament mission were men. The main method of mission was primarily the preaching of the gospel to all who would listen, which is a male task according to the New Testament. While women have done (and are doing) sterling work on the mission field, we need to pray that the Lord of the harvest will raise up suitably gifted men to take the good news of Jesus to the nations.

Das Buch:

  • Eckhard J. Schnabel: Paul the Missionary: Realities, Strategies and Methods, Inter Varsity, 2008, 518 S.

kann hier bestellt werden:

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The Meaning of the Pentateuch

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419e78r2soL._SL160_.jpgWer noch ein Weihnachtsgeschenk für begeisterte Leser der 5 Bücher Mose sucht, sollte sich:

  • John H. Sailhamer: The Meaning of the Pentateuch: Revelation, Composition and Interpretation, Inter Varsity, 610 S.

genauer anschauen.

Das Buch ist noch nicht lange auf dem Mark, genießt aber schon einen exzellenten Ruf. Eugene H. Merrill schreibt:

For years John Sailhamer has been pressing toward a comprehensive work on the Pentateuch, preparing the way with such works as his The Pentateuch as Narrative and a host of periodical publications on the subject. At last the magnum opus has appeared under the title The Meaning of the Pentateuch: Revelation, Composition and Interpretation. In typical Sailhamer fashion, he has left no stones unturned in any language necessary to get to primary and secondary sources, while at the same time offering fresh insights into the biblical texts and compelling invitations to the reader to view them in more holistic and integrative ways. Careful reading of the book will inevitably call for a reexamination of the issue of the Pentateuch’s antiquity and its deliberate compositional strategy, a reassessment that will help to rehabilitate Torah as not the end product of Judaism but as the foundation of Israelite faith and practice.

Hier kann es bestellt werden:

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