Canonical Interpretation

The article discusses two paradigmatic metaphors which were coined in Edmund Husserl's late work The Crisis of the European Sciences and Transcendental Phenomenology (1936) and Jacques Derrida's essay The other heading (1991): ›crisis‹ and ›cape‹/›heading‹. These metaphors structure the discourse on and the conceptual formation of Europe in the early and late 20 th century. Whereas novel writers and cultural philosophers of the Weimar Republic often addressed Europe in terms of a ›cultural crisis‹ implying the idea of a solid european ›core‹ or ›spirit‹ that has to be revoked, literary and cultural theories of the post-wall era opposed such forms of teleological and essentialist thinking-likewise, they were accused of pursuing a merely formalistic play on words themselves within the so called ›science wars‹ of the 1990s. With regard to the poetics and rhetorics of these two metaphors the article argues for a ›distinguished historiography‹ (histoire croisée) of Europe and tries to show that cultural studies, literary theory and political thinking coevolved in these periods.

《左傳》和《春秋事語》 （下稱《事語》）的關係，向來是學界辯論的一大重點。對讀二書後，本文發現《事語》篇幅雖短，但它卻存在《左傳》「聞之曰」、「弗聽」的書例，亦同以「預言」為論史策略。是以，本文羅列二書的相關書例，並細析其異同。大體上，《左傳》的書法比《事語》成熟，揭示《事語》有學習《左傳》書法的痕跡。不過，《事語》的評論焦點，往往是從法家思想上出發，顯示二書作者有不同的文化底蘊。《事語》的性質是否為《左傳》學之作？此誠待商榷。本文欲就二書的異同情況，以重探其流傳關係，並豐富現時學界對《左傳》流傳學的探討。

Die Apokalypse ist eines der wirkungsreichsten Zukunftsnarrative der abendländischen Tradition. In Anlehnung an die neutestamentliche Johannes-Apokalypse bezeichnet das Wort die Offenbarung (von gr. 'apokályptein', 'enthüllen') der letzten (göttlichen) Wahrheit am Ende der Zeiten. Vom Moment der Enthüllung an ist die Zeit nicht mehr, was sie war: Sie wird in Ausblick auf das unausweichliche Zukünftige gedeutet und bekommt einen 'anderen' Sinn, der auf Vollendung hin ausgerichtet ist. Dieser Weltsicht entspricht der Glaube an die christliche Heilsgeschichte, deren Wesen und deren Verhältnis zur chronologischen Zeit im Rahmen der Eschatologie interpretiert und gedeutet wird (von gr. 'ta éschata', 'die letzten/äußersten Dinge', was in mehrere Richtungen zu verstehen ist).

Der Umstand, dass die Johannes-Offenbarung über einen derart langen Zeitraum in unterschiedlichste Richtungen interpretiert wurde und an ihr komplexe Weltanschauungen verhandelt wurden, macht sie zu einem einzigartigen Ansatzpunkt, um »ein Ensemble von Modellanalysen« (Adorno) vorzustellen. Das heißt, wir können über den Umgang mit der Johannes-Offenbarung nach wie vor viel über die allgemeine Form apokalyptischer Welt- und Selbstdeutung lernen.

在東亞世界的音樂思想史上，儒家一直享有正統地位。在後世被反復轉述的儒家樂論之主要看法是「聖人作樂」、「雅鄭對立」、「移風易俗」、「樂為至上」等，而當代音樂思想討論中莊子思想相對受到冷落。但是，莊子音樂論卻是對後世音樂討論起到了深刻作用的，不但在儒家樂論的批判性著作中能找到其影響，而且在國家主導的雅樂重構試圖中也可以發現其明顯印跡。東亞世界官方文書中所體現的莊子音樂論的印跡主要可分為如下兩種：（一）在儒家為正統的基礎上，以莊子的論點補充儒家樂論（二）深刻接受莊子的批判，嘗試改造儒家樂論。

The rise of the so-called “canonical exegesis” in the late 1970s1 marked a turning point in the study of the Old Testament, which caused a shift towards the (synchronic and/or diachronic) analysis of the final form of biblical texts. The study of the Psalter experienced an increasing shift after the publication of the groundbreaking monograph of G. H. Wilson in 1985. In the same vein, the study of the twelve Minor Prophets was profoundly affected by the publication of two monographs in 1993 by James D. Nogalski. The starting point of my analysis is the following question: is a thorough comparison of both books able to confirm or reject the hypothesis that they must be read as “books” and not just anthologies comprising loosely connected units? I attempt to offer insight into the issue for future research by focusing mainly on methodological questions, bringing forth only a small number of examples of textual analyses. The background of my analysis is the formation of “anthologies” or “collections” in the Second Temple period or the scribal and editorial habits prevalent in this period. To this end, I compare the development of scholarship surrounding the Psalter and the Twelve to reconstruct how scholars worked out the raw data taken up from the text analysis and how they methodologically framed them.

Sometimes hailed as the most important section of the prophetic corpus, Jeremiah's letter to the exiles in Babylon has received much attention in biblical and theological scholarship. This essay will explore Jeremiah 29:1-23; first of all providing an overview of Jeremiah's ministry and context. Secondly, an outline of the letter will be provided together with some highlights regarding the content of the 23 verses. Thirdly, we will reflect theologically on the material; and finally, several points of application will be explored in the conclusion of this essay. The question of practical relevance will, perhaps, receive the most attention even as we take note of the specific content and context of Jeremiah's letter to the exiles. In his helpful commentary, Elmer A. Martens suggests, "the underlying message (of Jeremiah) has two faces: God disciplines people and punishes them; yet there is also forgiveness-the promise of new covenant. The gospel in Jeremiah reads: "I have loved you with an everlasting love" (31:3)". 1 The exile is perhaps the paradigmatic OT event that symbolizes God's judgment even as it contains within it the foundation of God's salvific purposes for Israel and the world. In regards to historical context, Jeremiah covers Judah's history from the mid-seventh century to the early sixth century (640-580 B.C.). At that time, King Josiah was the main figure in the latter part of the seventh century. The Assyrians were experiencing difficulty and so Josiah, seizing the opportunity, began a process of enlarging Judah's territory. After Josiah's death in 609 B.C., the Babylonians came and overthrew Jehoiachin, installing their own puppet-ruler, Zedekiah. After trying to regain autonomy from the Babylonians, Zedekiah was defeated and the people were driven into exile in 587 B.C. 2 The deterioration of the national life of God's people came as a result of disobedience, idolatry and following after ungodly kings. Jeremiah himself was young, perhaps a teenager, when God called him to the prophetic task. He spoke out against the false prophets and towards the politicians, telling them that they were about to be taken into bondage. He even wore an ox yoke as a symbol for the upcoming disaster and exile. Jeremiah also engaged in another prophetic act. When Babylon was invading and while Jeremiah was in prison, he bought a piece of land, enacting the "hope in final return" that was also part of his general message. Scholars suggest that Jeremiah was also keenly interested in Josiah's reforms and that a number of Jeremiah's oracles are directly connected to these reforms. 3 After Zedekiah's rule began, Jeremiah continuously urged him to submit to Babylon. However, Jeremiah himself chose not to enter into exile; instead he stayed behind and wrote numerous letters to the leaders exiled in Babylon, telling them not to revolt or join the revolutionaries. In the end, Jeremiah joined a number who fled to Egypt for safety. It is here that Jeremiah finally died. There are four main themes in the book of Jeremiah: There is the theme of judgment and deliverance, the emphasis on knowing God, the covenant grid, including comments about the new covenant, and finally the important theme of land. Regarding the judgments, Martens writes, "the accusations against Israel were based on covenant thinking. Jeremiah not only itemized the demands of covenant which Israel had

Anyone who reads the Apocalypse of John becomes part of a world of its own - challenging and enigmatic, fascinating and terrifying. Frightening figures line the path. Battles of cosmic proportions seem to have no end. Again and again - although victory seems close at hand - the dark forces and terrifying creatures rebel. Bowl after bowl of wrath rains down on the earth. The Apocalypse of John shocks and horrifies readers. It raises questions: What time does the Apocalypse actually speak of? Does it fit into the canon of the New Testament? What does it contain, what does it reveal: a roadmap to the end of the world or - if not - good news?

Wer die Johannesapokalypse liest, mutet sich einiges zu. Leserinnen und Leser waten knöchelhoch durch Blut. Angsteinflößende Gestalten säumen den Weg. Schlachten kosmischen Ausmaßes wollen schier kein Ende nehmen. Immer wieder kommt es – obwohl der Sieg schon nahe scheint – zu einem Aufbäumen der dunklen Mächte und erschrecklichen Kreaturen. Zornesschale um Zornesschale regnet auf die Erde hernieder. Die Johannesapokalypse schockiert und entsetzt Leserinnen und Leser. Sie wirft Fragen auf: Von welcher Zeit spricht die Apokalypse eigentlich? Passt sie in den Kanon des Neuen Testaments? Was beinhaltet, was enthüllt sie: einen Weltuntergangs-Fahrplan oder – nicht auch doch – eine gute Botschaft?

本文藉由保羅‧利柯
(Paul Ricoeur 1913 2005) 與海登‧懷特 (Hayden White 1928 2018) 主張 「歷史應被視擴展的隱喻」，說明 劉向 〈孽嬖傳〉人物經過多位史家的「再現」，因而具有多重隱喻的意涵。中國特殊的婚姻制度，欲以嚴明的嫡庶制度為嫡宗建立穩固的宗法繼承權，然此制度仰賴男性對欲望的控制外，女性爭妒亦成為此制度無法順利運行的主要變因。《左傳》記載多則奪嫡立庶造成的政治危機，司馬遷《史記》譴責君權膨脹作為 歷史 事件 的重要 閥口，而劉向將男性的失控歸咎於 「孽嬖」之亂，此變化與春秋戰國後宗法制度崩解，災異觀的成熟，以及西漢後宮問題有密不可分的關聯。

Cet ouvrage fondé sur une thèse d'habilitation à diriger des recherches, menée à l'Université Paris-Sorbonne, n'aurait pas vu le jour sans le concours scientifique et le soutien moral de Béatrice Caseau, qui en était la garante et à laquelle ce livre est dédié. C'est elle qui, animant au sein du Labex ResMed un projet de traductions annotées des commentaires du XII e siècle sur le corpus nomocanonique de l'Église orientale, a conçu, a encouragé et a suivi ce travail tout au long de sa réalisation ; un travail qui constitue le premier volume d'une série des publications qui vont suivre. Que Béatrice Caseau trouve ici l'expression de ma gratitude la plus profonde, de mon dévouement à son projet sur le droit canonique oriental et de toute ma reconnaissance pour son amitié précieuse. Je remercie aussi très chaleureusement les professeurs Jean-Claude Cheynet, Paul Magdalino, Sophie Métivier et Paolo Odorico, membres du jury d'habilitation, pour leurs suggestions pertinentes et leur aide. À Paolo Odorico, mon ancien professeur, j'exprime, en outre, ma gratitude pour avoir accepté de publier ce livre dans sa prestigieuse collection «Dossiers Byzantins». Pour les deux autres membres du jury, Ingela Nilsson et Stratis Papaioannou, je réserve une reconnaissance tout particulière ; outre leur aide importante et continue pour accomplir ce travail, je leur suis très reconnaissant pour leur amitié constante qui me rend la vie plus belle. Je remercie aussi très cordialement mes amis qui m'ont aidé à l'accomplissement de ce projet

本文耙梳《漢書》相關材料，探討京房（前77-前37）《易》災異理論，特別是《周易》經傳、卦氣、雜占的相互關係。首先發現經傳與雜占的結合，主要在取象的根據和方法。其根據除〈十翼〉外，更廣及《左傳》古筮、明堂月令說、洪範五行說；而其方法亦在經文、爻位、卦象外，進一步求諸十二消息卦、互體等象數理論。至於卦氣對雜占的影響，主要在災異的推說過程。其形態亦有二：一是只看自然季候是否符合卦氣所述，以陰陽變化推測人事禍福，不必旁涉雜占立說。二是卦氣、雜占複合的推說形式：卦氣負責建構自然時節的正常狀態，以警示異象發生；雜占用於解釋致災原因，預測事件發展。此外，亦考察以往對京房災異的兩種說法，辨明均非西漢京房《易》災異的推論本法。

(...) Mε το θέμα της συγκρούσεως – διαπάλης Νόμων και Κανόνων έχει ασχοληθεί επισταμένως ο ομ. καθηγητής Εκκλησιαστικού Δικαίου της Νομικής Αθηνών κ. Ιωάννης Μ. Κονιδάρης με το προ 30ετίας (1994) μνημειώδες έργο του «Η διαπάλη νομιμότητας και κανονικότητας και η θεμελίωση της εναρμονίσεώς τους».  Το βιβλίο, εξαντλημένο από πολλού χρόνου στην 1η του έκδοση, επανακυκλοφορεί από τις ευφήμως γνωστές εκδόσεις Σάκκουλα (2022, σσ. 286) εμπλουτισμένο με ένα εκτεταμένο επίμετρο, όπου ερευνώνται οι εξελίξεις κατά τη διαρρεύσασα τριακονταετία στον τομέα αυτό για την εναρμόνιση νομιμότητας και κανονικότητας με την επισήμανση των μεταβολών που έγιναν, αλλά και των περιοχών εκείνων των σχέσεων που παραμένουν προβληματικές. Στη 2η αυτή έκδοση παρατίθεται, επίσης, στο τέλος του βιβλίου, επιλεγμένη (και απολύτως εξειδικευμένη θεματολογικά) νεότερη βιβλιογραφία [1994-2022] (...)

(...) Mε το θέμα αυτό της συγκρούσεως - διαπάλης Νόμων και Κανόνων έχει ασχοληθεί επισταμένως ο ομ. καθηγητής Εκκλησιαστικού Δικαίου της Νομικής Αθηνών κ. Ιωάννης Μ. Κονιδάρης με το προ 30ετίας (1994) μνημειώδες έργο του «Η διαπάλη νομιμότητας και κανονικότητας και η θεμελίωση της εναρμονίσεώς τους». Το βιβλίο, εξαντλημένο από πολλού χρόνου στην 1η του έκδοση, επανακυκλοφορεί από τις ευφήμως γνωστές εκδόσεις Σάκκουλα (2022, σσ. 286) εμπλουτισμένο με ένα εκτεταμένο επίμετρο, όπου ερευνώνται οι εξελίξεις κατά τη διαρρεύσασα τριακονταετία στον τομέα αυτό για την εναρμόνιση νομιμότητας και κανονικότητας με την επισήμανση των μεταβολών που έγιναν, αλλά και των περιοχών εκείνων των σχέσεων που παραμένουν προβληματικές. Στη 2η αυτή έκδοση παρατίθεται, επίσης, στο τέλος του βιβλίου, επιλεγμένη (και απολύτως εξειδικευμένη θεματολογικά) νεότερη βιβλιογραφία [1994-2022] (...)

The ancient Chinese recognized that alcohol had medicinal benefits at times, but more often caused great harm. They also understood that tea, tobacco, and opium also were addictive and could ruin health. This paper discusses these addictions and cravings, and describes how they were treated. A number of ancient case studies are included. This is based on a series of posts in White Pine Circle.

The following engagement with Bauckham canvasses a number of approaches to the relationship between authorship and tradition in Old Testament scholarship, concluding that the scope of his proposal needs to be expanded to make room for an account that gives greater prominence to the way in which the theological authority of canon functioned on a hermeneutical level in the formation history of biblical books, prior to the drawing up of canonical lists. This observation is not so much a criticism of Bauckham’s fine book as it is an opportunity to identify the need for a more expansive account of the function of authorship as an agent of control in the formation of the integrity, coherence, and unity of biblical witnesses.

Gesetz und Weisheitl werden im Alten Testament vor allem an zwei relativ späten Stellen programmatisch miteinander identifiziert: bei Jesus Sirach (Kap. 24, hier besonders V. 23) und im apokryphen Baruchbuch (3,94,4, besonders 4,1). Johannes Marböck hat die hier entwickelten theologischen Konzeptionen, ihren zeitgeschichtlichen Kontext und ihre traditionsgeschichtlichen Voraussetzungen und Folgen mustergültig herausgearbeitet.2 Sir 24 konzipiert eine Verbindung von Weisheit und Gesetz, in der sich beide gegenseitig interpretieren und ergänzen. Die lù/eisheit verkörpert sichzumindest für Israelmaßgeblich im mosaischen Gesetz. Zugleich wird aber auch das Gesetz als eine unausschöpfliche Weisheitslehre verstanden, die allen daran Interessierten offen steht. ,,Vielleicht darf man so formulieren: fllr Israel ist die Weisheit, mit allem, was darunter ve¡standen we¡den kann (24,23 raîna n<ivra) am sichersten und besten greifbar in der Torah; vor den Völkern der Welt ist die Torah Israels Weisheit. Beide aber kommen vom Herrn, sind Weisen seines Wirkens und seiner Gegenwart in der Welt."3 Verglichen mit Sir 24 ist in Bar 3f. ,,[d]er Horizont ... noch enger geworden. Bei Baruch gibt es keine von Gesetz und Israel unabhÈingige Weisheit mehr".4 Die im Gesetz verkörperte Weisheit besteht nach Bar 3f. in Handlungsanweisungen, die es zu befolgen gilt (und nicht in Einsichten, die zu I Vgl. Blenkinsopp, Joseph, Wisdom and Law in the Old Testament. The Ordering of Life in Israel and Early Judaisrq OBS, Oxford 21995. 2 Ygl. Marböck, Johannes, Weisheit im Wandel. Untersuchungen zur Weisheitstheologie bei Ben Sira, BZA\M 272,Berlnu.a.tlgg9,34ff.; ders., Gesetz und rvVeisheit. Zum Verståindnis des Gesetzes bei Jesus Ben Sira, in: ders., Gottes Weisheit unter uns' Zur Theologie des Buches Sirach, IIBS 6, Freiburg i.Br. u.a. 1995,5212, hier bes. 57ff.; ders., Gottes Weisheit unter uns. Sir 24 als Beitrag zur biblischen Theologie, in: ders., Gottes Weisheit, 73-87, hier bes. 85f. 3 Marböck, Weisheit (s. Anm. 2), 94f. 4 Marböck, Weisheit (s. Anm. 2), 57.-Wäh¡end in Sir 24 ,das Gesetz in die weiteneichende Weisheit einbezogen" wird, gilt nach Bar 3f.: ,Nichts anderes als das allein Israel gegebene Gesetz ist diese Weisheit; hier ist ihr einzig zugänglicher Ort" (Steck, Odil H.'

After examining the current state of canon studies and establishing some preliminary definitions, this paper will examine both internal evidence of canonical-consciousness within the HB and external evidence of the state of the OT canon in the Second Temple period. In essence, this paper will propose that the post-exilic and pre-Maccabean era saw a limited closing of the OT canon accompanying the cessation of prophecy. This limited closing served to exclude other religious writings produced in the Second Temple period as being important but of a lesser authority, and left a particular opening that would be filled by the long-awaited coming of the “prophet like Moses” (Deut 18:15-19). This will explain both the authoritative status of what are now known as biblical writings that already existed and also the expectation in sections of Judaism for further revelation from God through the Messiah and his forerunner.

Most of the uses of the concept ‫לוֹם‬ ָ ‫שׁ‬ in the book of Jeremiah are negative. They are related either to the false concept of peace in Judah that was being promoted by political and religious leaders, or to the oracles of false prophets who were opposed to the ministry of Jeremiah. This essay argues that for these opponents (false prophets, political and religious leaders), the assurance of peace was mostly grounded in a false sense of security motivated by the traditions of Zion's inviolability and the election of the Davidic dynasty. However, Jeremiah himself uses the word ‫לוֹם‬ ָ ‫שׁ‬ in 29:7 to urge the exiles of Judah in Babylon to seek the peace of the city where they have been forced to live. The hard question this article tries to address is: how could exiles seek the peace of their enemy? Jeremiah responds to the question in two ways: the exiles must first accept that they are not in Babylon because of the military power of the army of Nebucadnezzar, but because of their disobedience to the covenant. Secondly, Yahweh has not forgotten his people despite their current situation in exile. The author analyzes this passage in the context of Africa, where it is not uncommon to learn that refugees are creating problems for the cities where they live.

Mark Gignilliat (PhD, University of St. Andrews) is an assistant professor
of divinity at Beeson Divinity School in Alabama. Recently he has written
Micah: An International Theological Commentary (2019). In this book, Reading
Scripture Canonically, Gignilliat aims to provide theological and hermeneutical
instincts for reading the OT from a Christian canonical standpoint. If Scripture
is about God, then how shall we read the material/literary character of the
OT? Gignilliat answers by emphasizing that we must read the material
character of Scripture in light of its theological subject matter, namely the
triune God. To this end, he has divided the book into two parts, consisting of
six chapters, with a brief introduction and an epilogue.

corpus nomocanonique oriental et ses scholiastes du xii e siècle : les commentaires sur le concile in Trullo, 691-692, Paris, Centre d'études byzantines, néohelléniques et sud-est européennes, École des hautes études en sciences sociales, CéSor (Dossiers byzantins, 18/1), 2020 Konstantinos Vetochnikov Dans Cahiers de civilisation médiévale Cahiers de civilisation médiévale 2022/4 (n° 260) 2022/4 (n° 260), pages 428 à 431

本文在前人研究的基礎上，以《經典釋文》對“繫”字二十條音注爲基本材料，對“繫”的音義關係進行分析，歸納其音義配合規律：讀見母音時爲動詞，“連綴”之義，且多特指爲以下綴上、以末連本；讀匣母音表示“帶子”和“世系”的意思，在《周易》“繫辭”中也念匣母。文章還簡單分析了“繫”“係”“系”三字的關係，結合出土材料指出傳世《經典釋文》中的歧誤，並對辭書的修訂提出了意見。[On the basis of the predecessors’s studies, we focus on the 20 items of notations of Ji(繋) in Jingdian Shiwen(經典釋文) as the primary materials to analyze their phonetic-semantic relations, and sum up the principles. When pronounced as jian initial(見母), the word Ji uses as a verb, denoting“to put together”, especially“to put a small or minor thing to a big or major one”; when pronounced as Xia initial(匣母), the word Xi(繫) means“band”and“genealogy”, and also in Xici(繋辭) of Zhouyi(周易). Besides, the relationship of Ji(繋), Ji(係) and Xi(系) is briefly analyzed in the paper. Enlightened by the relationship and compared with the unearthed documents we can make sure that there’s a mistake about Ji( “係”) and Xi( “系”) in most versions of Jingdian Shiwen in printed editions. Lastly, some suggestions about emendation of these entries in the dictionaries are put forward.]

　　《安徽大學藏戰國竹簡》第二輯於2022年4月正式出版，內容為《仲尼曰》、《曹沫之陳》兩篇竹簡。其中《仲尼曰》共有十三簡，首尾完整，簡長40.3公分，寬0.6公分，兩道邊聯 。徐在國與顧王樂指出全篇記載孔子言論25條，見於今本《論語》者有8條，部分可以和《禮記》、《大戴禮記》、《孔叢子》等書對讀，其餘則不見於傳世古籍。《仲尼曰》是類似《論語》的孔子言論輯錄，可能是早期的一個摘抄本。 由此可見《仲尼曰》對於《論語》的成書、流傳以及文本的演變有著重要的價值與意義。
　　本文著重簡文的字詞考釋，其對於字形、訓讀有更深入的評述與考釋。

This article gives the motivations, methodology and some results of a study done in Christian healing interventions in African contexts of� stress and violence. Healing in community has been viewed through the prism of �shalom�. Shalom occurs when people who are in a� right� relationship with God� and� each other enjoy and share together the resources of the earth� in ways� that� show Christ� is Lord of all creation. Charts are given showing� the various kinds of community needs, ways to intervene, and some indications of ways to evaluate the interventions.

Psalm 1 hat man als »Portal« des Psalters bezeichnet. Wie das Niemand trete ein, der nicht Geometer ist über dem Eingang der Akademie, so wird in diesem Eingangspsalm das biometrische Suchbild des Berechtigten gezeichnet-und sein Gegenbild. Das »Wohl dem Mann« (makarios aner LXX) hängt von da an über vielen Pforten. So beginnt die Bergpredigt Jesu mit den Makarismen (Mt 5,3-11) und die eröffnende Sure des Qurans unterscheidet gleichfalls »den Pfad derer, denen Du gnädig bist« von dem »derer, denen Du zürnst und nicht derer, die in die Irre gehen« (Vers 7)um nur zwei Beispiele zu nennen, die sich durch zahlreiche »Wohl-denen«-Lieder vermehren ließen (Ev. Gesangbuch 1994, Nr. 295). Der Dualismus der zwei Wege ohne Mittelweg, der des Frommen (Zaddik) und der des Frevlers (Rascha), wird auch im Aufbau des Psalms abgebildet. Der Psalm besteht aus 6 Versen, 3 davon sind dem Weg des Frommen und 3 dem Weg des Frevlers gewidmet bzw. dem Standpunkt Gottes, der den Weg des einen (Derech Zadikkim) vom Weg des anderen (Derech Reschaim) unterscheiden kann-eine Mitte gibt es nicht. In der Doppelmitte, den beiden Versen 3 und 4 stehen sich vielmehr die beiden Bilder der einen und der anderen schroff gegenüber: ein Baum (Ez), der nie welkt, auf der einen, die Spreu (Moz), die vom Winde verweht wird, auf der anderen Seite. Natürlich wahrt der Psalmist auch in formaler Hinsicht keine Äquidistanz zu beiden Lebensformen, bei aller Symmetrie gibt es auch formale Asymmetrien zugunsten des Frommen. Im Psalm kommt das Relativpronomen Ascher, welcher, 1 Dr. Daniel Krochmalnik ist Professor für Jüdische Religionslehre,-pädagogik und-didaktik an der Hochschule für Jüdische Studien, Heidelberg, und Privatdozent für Jüdische Philosophie am Philosophischen Seminar der Universität Heidelberg. 2 Sr. Raphaela Brüggenthies ist Ordensschwester im Konvent der Benediktinerinnenabtei St. Hildegard, Rüdesheim am Rhein.

The surname Leclerc is etymologically rooted from "cleric." Coulombe could perhaps be meant to evoke Christophe Colomb (Christopher Columbus), although this is evidently a speculative leap. There are clearer links to the biblical Daniel in this character, which would be valuable for further examination.

This thesis examines, from a canonical perspective, the thematic relationship between the three royal oracles in Isaiah 1-39 (7:14; 8:23-9:6; 11:1-9) and the four Servant Songs in Isaiah 40-55 (42:1-9; 48:16-49:12; 50:2-51:16; 52:13-53:12), in search of the holistic intention of the book of Isaiah. Many scholars have argued that under new historical situations and authorial intentions, the royal hopes in Isaiah 1-39 are transformed into expectation for the Servant from Isaiah 40 onward. However, these views are problematic in that they rely solely on assumptions as to the historical intentionality of the prophets. Therefore, paying attention to the overall intentions of the book as a whole, the present study argues that both the royal oracles and the Servant texts remain significant in the eschatological realm, complementing each other to generate the unique messianic expectation of the book as a whole.

What are we reading when we read the Bible? This crucial question can be answered on any number of levels. A fundamental element, however, in responding to this question is what one makes of the canon of scripture. How did the various parts of the Bible, and in this case the Old Testament, come together, and what implications does this have for our understanding of the nature of the Bible? It was these questions which Stephen Chapman addressed in his doctoral thesis, originally published by Mohr Siebeck in 2000 and now reissued, with a supplementary postscript and updated bibliography, by Baker Academic. Since the publication of The Law and the Prophets, Chapman has established himself as one of the foremost Old Testament scholars of his generation with a keen sensitivity to both historical and theological questions. It is the former that dominate this work, although more explicit theological questions get a look in toward the end. Perhaps here I might offer a brief summary of Chapman's argument before moving on to assess more broadly some of the continuing significance of Chapman's project and his reflections in the postscript. The main thrust of Chapman's work takes aim at what he calls "the standard theory" of canon formation, put forward most famously (in English at least) by Herbert E. Ryle at the end of the nineteenth century. This account essentially sees the Old Testament canon as shaped by a three-stage history. First, the Law receives canonical status some time in the mid-fifth century bce. The Prophets gain canonical status by the end of the third century bce. Finally, the Writings received canonical status by the end of the first century ce. This three-tiered model took on mainstream status and was widely followed, albeit with some significant variations and a consistent minority opposition. One of the central concerns to emerge in Chapman's review of Ryle's work, as well as others, is the question of canonical closure and canonical authority.

And let no one interrupt me, by saying that what we confess should also be confirmed by constructive reasoning: for it is enough for proof of our statement, that the tradition has come down to us from our fathers, handed on, like some inheritance, by succession from the apostles and the saints who came after them. Gregory of Nyssa. 1 brought to you by CORE View metadata, citation and similar papers at core.ac.uk provided by The University of Sydney: Sydney eScholarship Journals...

LIBER AMICORUM SAMIR ARBACHE publié à l'occasion de son 75 e anniversaire sous la direction de Christian Cannuyer avec la collaboration du Groupe de Recherche sur les Traditions Religieuses du Proche-Orient -Faculté de Théologie de Lille, avec le soutien du Conseil des Recherches de l'Université catholique de Lille et de Solidarité-Orient/Werk voor het Oosten (Bruxelles).