- Anwilerstrasse 10, CH-4059 Basel (Switzerland)
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Beat Weber
Theologisches Seminar Bienenberg, Liestal (Siwtzerland), Theology, Department Member
- University of Basel, Faculty of Theology, AlumnusSTH Basel, Old Testament, AlumnusUniversity of Pretoria, Department of Ancient and Modern Languages and Cultures, Department Memberadd
- Psalms, Psalms studies, The Book of Psalms, Book of Psalms, Biblical Hebrew poetry, The Book of Jonah, and 44 moreOld Testament, Canon Formation, Biblical Theology, Biblical Exegesis, Matthew's Gospel, Literary Theory, History Of The Bible/Biblical Canon, Canonical Approach, Canonical Criticism, Old Testament Theology, Hebrew Bible, Theology, Hebrew Bible/Old Testament, Hebrew Bible and Ancient Near East, Biblical Studies, Biblical Studies, Psalms, Psalms of Asaph, Israel/Palestine, Archaeology of Ancient Israel, Ancient Israel, Biblical Interpretation, Canonization Processes, Levites, Asaphites, Inner-Biblical Exegesis, Intertextuality, Book of Jonah, Biblical Lament Literature, Altes Testament, Lament, Biblical Wisdom literature, Wisdom Literature, Ancient Near East, Near Eastern Archaeology, Biblical Archaeology, Book of Hosea, History and Archaeology of the Ancient Near East, Ancient Near Eastern Studies, Bible, Hosea, Literary relations in Hosea, Hoseas Literarische Bezüge, Jesus Christ, and Designedit
- Beat WEBER, M.Th. (STH Basel) & Dr. theol. (University of Basel). Author and open for giving some lectures at univers... moreBeat WEBER, M.Th. (STH Basel) & Dr. theol. (University of Basel). Author and open for giving some lectures at universities/theological seminaries. He was Reverend of the Evangelisch-reformierte Kirchgemeinde Linden (Emmental, Bern / Switzerland) 1994–2016. Since 2017 he lives in Basel and is doing freelancing. He received the Tobias Beck Award 2011 for „Werkbuch Psalmen III – Theologie und Spiritualität des Psalters und seiner Psalmen“.edit
In this regularly updated bibliography, literature on psalms and the Psalter from 1990 onwards is brought together; scientific sources as well as those which are more accessible are included (earlier literature in T. WITTSTRUCK: The Book... more
In this regularly updated bibliography, literature on psalms and the Psalter from 1990 onwards is brought together; scientific sources as well as those which are more accessible are included (earlier literature in T. WITTSTRUCK: The Book of Psalms. An Annotated Bibliography. New York, NY – London 1994). The presentation is offered in thematic subdivisions so that a title may appear under more than one rubric. It comprises a combination of the bibliographies in my “Werkbuch Psalmen I–III” (Stuttgart 2001/2003/2010). The compilation has been updated and expanded and will be kept up to date – as far as I am able to do that. It is detailed, but not complete. Notes about errors that could be corrected, new editions that have appeared, as well as missing information or new entries (by the authors themselves or about publications via third parties) are gladly accepted (e-mail: weber-lehnherr@sunrise.ch). The bibliography is made publicly available as a service to people who engage with psalms and the Psalter as well as with the history of interpretation and application of psalms. This digital version should enable users to search more easily for specific psalms, authors, titles, themes, year of publications, et cetera.
Research Interests: Literature, Bibliography, Analytical bibliography, Biblical Studies, Biblical Theology, and 17 moreGreek Psalter, Book of Psalms, Bibliographic Research, Biblical Exegesis, Psalms studies, King David, Psalms, Textual Bibliography, Bibliographies, Biblical Studies, Psalms, bibliography of the Hebrew books, Bibliografia, Hebrew Bible/Old Testament, The Hebrew Psalter, Reading Psalms as a Book, The Book of Psalms, and Bible Commentary
Research Interests: Bibliography, Hebrew Bible, Biblical Studies, Biblical Theology, Book of Psalms, and 12 moreLiterary Approaches to Biblical Studies, Canon Formation, Biblical Exegesis, Psalms studies, Book of Jonah, Biblical Hebrew poetry, Psalms, Canonization Processes, The Book of Psalms, Levites, Psalms of Asaph, and Asaphites
Research Interests:
If you are interested to read a specific review listed below, please ask the reviewer (weber-lehnherr@sunrise.ch), and he will send a copy to you.
Research Interests:
This (second) anthology of studies on the Psalms and the Psalter by Beat Weber is published in the series "Österreichische Biblische Studien" (ÖBS 57, edited by Georg Braulik). It contains twelve contributions on the Asaph Psalms, their... more
This (second) anthology of studies on the Psalms and the Psalter by Beat Weber is published in the series "Österreichische Biblische Studien" (ÖBS 57, edited by Georg Braulik). It contains twelve contributions on the Asaph Psalms, their characteristics and their connections. Among them are two new essays published for the first time (I.3 and I.4 on Psalms 78 and 81). The previous articles have been revised and updated (four of them with a new addendum or appendix). All contributions are preceded by an English abstract. For details see preface and table of contents (attached).
Back of the volume (translated): The Psalms are among the best known and most popular books of the Bible. The twelve Psalms attributed to "Asaph" (Ps 50; 73–83) may be less well known than others, but they are no less important. The author has studied the Asaph Psalms intensively for many years, both as individual Psalms and as a group, as well as their peculiarities and connections to other biblical texts. This has resulted in a series of articles that have been published in various journals, anthologies and Festschriften. The present volume collects ten of them and makes them available again in a revised and updated form. In addition, there are two extensive studies on Psalms 78 and 81, which are published here for the first time.
A next volume of psalm and psalter studies will be soon published in this series as ÖBS 58.
Back of the volume (translated): The Psalms are among the best known and most popular books of the Bible. The twelve Psalms attributed to "Asaph" (Ps 50; 73–83) may be less well known than others, but they are no less important. The author has studied the Asaph Psalms intensively for many years, both as individual Psalms and as a group, as well as their peculiarities and connections to other biblical texts. This has resulted in a series of articles that have been published in various journals, anthologies and Festschriften. The present volume collects ten of them and makes them available again in a revised and updated form. In addition, there are two extensive studies on Psalms 78 and 81, which are published here for the first time.
A next volume of psalm and psalter studies will be soon published in this series as ÖBS 58.
Research Interests:
Jeremias Gotthelf ist bekannt durch seine grossartigen Erzählungen. Er hat uns Menschen und Geschehnisse aus dem Emmental lebendig vor Augen gemalt. Später sind die bekanntesten seiner Werke verfilmt worden. Trotz veränderter Zeiten... more
Jeremias Gotthelf ist bekannt durch seine grossartigen Erzählungen. Er hat uns Menschen und Geschehnisse aus dem Emmental lebendig vor Augen gemalt. Später sind die bekanntesten seiner Werke verfilmt worden. Trotz veränderter Zeiten finden wir uns auch heute noch in den prägnanten Charakteren wieder. Dabei zeigt sich ein grosses Spektrum von gutem und problematischem Verhalten: von Geiz bis Grosszügigkeit, von Eigensinn bis Hingabe, von Hinterlist bis Treue. Dazu gehören in Gotthelfs deftiger Sprache kräftige Ausdrücke und eine gehörige Portion Humor.
Mit dem „anderen“ Gotthelf soll ein für ihn wichtiges, aber oft wenig beachtetes Anliegen ins Licht gestellt werden: Die Religion, der gelebte christliche Glaube, erweist sich als Mitte und lebensgestaltende Kraft des familiären und gesellschaftlichen Zusammenlebens. Solcher Glaube nährt und bewährt sich in Herausforderungen und Konflikten. Ohne diesen Glauben fehlt der Zusammenhalt in den Häusern und im öffentlichen Leben; vieles bricht auseinander, und die angebliche Freiheit wird zum Kampf der Egoismen. Fixierungen auf Eigenes, Unzufriedenheit und das grenzenlose Streben nach mehr und angeblich Besserem führen ins Elend. Beides zugleich zeigt sich eindrücklich und unterschiedlich ausgeprägt in den verschiedenen Erzählungen.
Gotthelf schrieb seine Werke in Zeiten grosser Umwälzungen. Ihre Botschaft hat heute in unserer, ebenso herausfordernden Zeit nichts an Bedeutung verloren. Die geniale Verbindung von Erzählung, Verkündigung und Belehrung bei Gotthelf bringt der Autor, Beat Weber, zur Geltung. Hören wir neu auf Gotthelfs Worte – und durch sie auch auf Gottes Reden. //
Jeremias Gotthelf is known for his great stories. He has painted us people and events from the Emmental alive before our eyes. Later the most famous of his works were filmed. Despite the changing times, we still find ourselves in the pithy characters. There is a wide spectrum of good and problematic behaviour: from stinginess to generosity, from obstinacy to devotion, from deceit to loyalty. In Gotthelf's hearty language this includes strong expressions and a good portion of humour.
With the "other" Gotthelf, a concern that is important to him, but often receives little attention, should be brought to light: Religion, the lived Christian faith, proves to be the centre and life-shaping force of family and social life. Such faith nourishes and proves itself in challenges and conflicts. Without this faith there is a lack of cohesion in homes and public life; many things fall apart, and the supposed freedom becomes a struggle of egoisms. Fixations on the self, dissatisfaction and the boundless striving for more and supposedly better lead to misery. Both at the same time are impressively and differently expressed in the various narratives.
Gotthelf wrote his works in times of great upheaval. Their message has lost none of its meaning today in our equally challenging times. The ingenious combination of storytelling, preaching and teaching at Gotthelf is brought to bear by the author, Beat Weber. Let us listen anew to Gotthelf's words - and through them also to God's speeches.
Mit dem „anderen“ Gotthelf soll ein für ihn wichtiges, aber oft wenig beachtetes Anliegen ins Licht gestellt werden: Die Religion, der gelebte christliche Glaube, erweist sich als Mitte und lebensgestaltende Kraft des familiären und gesellschaftlichen Zusammenlebens. Solcher Glaube nährt und bewährt sich in Herausforderungen und Konflikten. Ohne diesen Glauben fehlt der Zusammenhalt in den Häusern und im öffentlichen Leben; vieles bricht auseinander, und die angebliche Freiheit wird zum Kampf der Egoismen. Fixierungen auf Eigenes, Unzufriedenheit und das grenzenlose Streben nach mehr und angeblich Besserem führen ins Elend. Beides zugleich zeigt sich eindrücklich und unterschiedlich ausgeprägt in den verschiedenen Erzählungen.
Gotthelf schrieb seine Werke in Zeiten grosser Umwälzungen. Ihre Botschaft hat heute in unserer, ebenso herausfordernden Zeit nichts an Bedeutung verloren. Die geniale Verbindung von Erzählung, Verkündigung und Belehrung bei Gotthelf bringt der Autor, Beat Weber, zur Geltung. Hören wir neu auf Gotthelfs Worte – und durch sie auch auf Gottes Reden. //
Jeremias Gotthelf is known for his great stories. He has painted us people and events from the Emmental alive before our eyes. Later the most famous of his works were filmed. Despite the changing times, we still find ourselves in the pithy characters. There is a wide spectrum of good and problematic behaviour: from stinginess to generosity, from obstinacy to devotion, from deceit to loyalty. In Gotthelf's hearty language this includes strong expressions and a good portion of humour.
With the "other" Gotthelf, a concern that is important to him, but often receives little attention, should be brought to light: Religion, the lived Christian faith, proves to be the centre and life-shaping force of family and social life. Such faith nourishes and proves itself in challenges and conflicts. Without this faith there is a lack of cohesion in homes and public life; many things fall apart, and the supposed freedom becomes a struggle of egoisms. Fixations on the self, dissatisfaction and the boundless striving for more and supposedly better lead to misery. Both at the same time are impressively and differently expressed in the various narratives.
Gotthelf wrote his works in times of great upheaval. Their message has lost none of its meaning today in our equally challenging times. The ingenious combination of storytelling, preaching and teaching at Gotthelf is brought to bear by the author, Beat Weber. Let us listen anew to Gotthelf's words - and through them also to God's speeches.
Research Interests:
The editorial of the two guest editors contains few words of appreciation of the Jubilee as an renowned Psalms scholar and the presentation of the contributions of the Festschrift. Botha himself was for many years the general editor of... more
The editorial of the two guest editors contains few words of appreciation of the Jubilee as an renowned Psalms scholar and the presentation of the contributions of the Festschrift. Botha himself was for many years the general editor of the Old Testament Essays, whose No. 2 in volume 39 (2019) is dedicated to him. It comprises, divided into two parts, a total of 23 contributions (approx. 470 pages) by Psalm researchers from (South) Africa, Europe and the USA in English (and one each in German and French). For the individual contributions, please refer to the table of contents (pdf attached; see also the link). The editorial is accompanied by a list of publications by Phil J. Botha.
Research Interests:
ABSTRACT E: Jonah: The Stubborn Prophet and the Gracious God: Surely everybody knows the story of the man who was swallowed by a fish and then was vomited out again. The opus which is named after him belongs to world literature. There is... more
ABSTRACT E: Jonah: The Stubborn Prophet and the Gracious God: Surely everybody knows the story of the man who was swallowed by a fish and then was vomited out again. The opus which is named after him belongs to world literature. There is talk of »Jonah«. This is the name of a figure in the Old Testament. It is also the title of one of the writings of the bible which treats of him and even more so of the doings of God. The book of Jonah is part of the Twelve Minor Prophets which is one of the prophetic books of the Jewish Bible. However there are no prophecies in Jonah apart from a single very short consequential one which takes place in the town of Ninive. The message is rather conveyed in the form of a prophetic narrative — including a psalm. The LORD, God of Israel and the whole world shows himself in it »on the move«. He is able to relent out of compassion and to temper justice with mercy.
2nd, slightly revised edition, 2016 (2012).
ABSTRACT D: „Wer hat nicht schon von dem Mann, den ein Fisch verschlang und wieder ausspie, gehört? Das Werk, das seinen Namen trägt, gehört zur Weltliteratur. Die Rede ist von »Jona«. So heisst eine Gestalt im Alten Testament. Den gleichen Namen trägt die Schrift, die von ihm, aber noch mehr von Gottes Tun und Lassen handelt. Sie ist Teil des Buches »Zwölfpropheten« (Kleine Propheten). Allerdings enthält das Buch Jona keine Prophetien ausser einer einzigen, kurzen wie folgenreichen in der Stadt Ninive. Die Botschaft wird als Prophetenerzählung, in die ein Psalm eingebettet ist, vermittelt. Der HERR, der Gott Israels und der Gott der ganzen Welt, zeigt sich darin »beweglich«: Er kann aus Mitleid umkehren und Gnade statt Gericht walten lassen.“ (Klappentext).
Das Büchlein bietet zunächst eine Einführung in die Grundfragen der Jona-Schrift. Im Hauptkapitel „Darstellung“ werden dessen vier Kapitel im Detail ausgelegt. Nachfolgend folgt ein Blick in die „Wirkung“, welche diese alttestamentliche Schrift im Neuen Testament, im Judentum, im Islam und dann in der Geschichte des Christentums und darüber hinaus ausgelöst hat. Beigegeben sind ein Anhang, der eine Übersetzung der Jona-Texte aus dem Alten und Neuen Testament enthält, sowie Verzeichnisse.
2., leicht überarbeitete Auflage, 2016 (2012). See: More Info.
REVIEWS: Aktion Sühnezeichen Friedensdienste (27.1.2013) 57 (H.R.); ThLZ 138 (2013) 947–949 (M. Gerhards); JETh 27 (2013) 240–242 (K. Riebesehl); Faszination Bibel 3 (2013) 76 (M. Rohde); Biblische Bücherschau (bbs) 11 (2013): http://www.biblische-buecherschau.de/2013/Weber_Jona.pdf (A. Giercke-Ungermann); ZAW 125 (2013) 707–708 (J. Wöhrle); Eulenfisch 1 (2013) 9 (A. Rüttenauer); Lehrerbibliothek (Lbib) 2013: http://lbib.de/Jona-Der-widerspenstige-Prophet-und-der-gnaedige-Gott-77491 (T. Bernhard).
2nd, slightly revised edition, 2016 (2012).
ABSTRACT D: „Wer hat nicht schon von dem Mann, den ein Fisch verschlang und wieder ausspie, gehört? Das Werk, das seinen Namen trägt, gehört zur Weltliteratur. Die Rede ist von »Jona«. So heisst eine Gestalt im Alten Testament. Den gleichen Namen trägt die Schrift, die von ihm, aber noch mehr von Gottes Tun und Lassen handelt. Sie ist Teil des Buches »Zwölfpropheten« (Kleine Propheten). Allerdings enthält das Buch Jona keine Prophetien ausser einer einzigen, kurzen wie folgenreichen in der Stadt Ninive. Die Botschaft wird als Prophetenerzählung, in die ein Psalm eingebettet ist, vermittelt. Der HERR, der Gott Israels und der Gott der ganzen Welt, zeigt sich darin »beweglich«: Er kann aus Mitleid umkehren und Gnade statt Gericht walten lassen.“ (Klappentext).
Das Büchlein bietet zunächst eine Einführung in die Grundfragen der Jona-Schrift. Im Hauptkapitel „Darstellung“ werden dessen vier Kapitel im Detail ausgelegt. Nachfolgend folgt ein Blick in die „Wirkung“, welche diese alttestamentliche Schrift im Neuen Testament, im Judentum, im Islam und dann in der Geschichte des Christentums und darüber hinaus ausgelöst hat. Beigegeben sind ein Anhang, der eine Übersetzung der Jona-Texte aus dem Alten und Neuen Testament enthält, sowie Verzeichnisse.
2., leicht überarbeitete Auflage, 2016 (2012). See: More Info.
REVIEWS: Aktion Sühnezeichen Friedensdienste (27.1.2013) 57 (H.R.); ThLZ 138 (2013) 947–949 (M. Gerhards); JETh 27 (2013) 240–242 (K. Riebesehl); Faszination Bibel 3 (2013) 76 (M. Rohde); Biblische Bücherschau (bbs) 11 (2013): http://www.biblische-buecherschau.de/2013/Weber_Jona.pdf (A. Giercke-Ungermann); ZAW 125 (2013) 707–708 (J. Wöhrle); Eulenfisch 1 (2013) 9 (A. Rüttenauer); Lehrerbibliothek (Lbib) 2013: http://lbib.de/Jona-Der-widerspenstige-Prophet-und-der-gnaedige-Gott-77491 (T. Bernhard).
Research Interests:
ABSTRACT: After a foreword by Torsten Uhlig, this anthology contains 28 contributions by Beat Weber on psalms and psalters. In the first part he introduces the »poetological approach« to the Psalms and discusses the effects of a canonical... more
ABSTRACT: After a foreword by Torsten Uhlig, this anthology contains 28 contributions by Beat Weber on psalms and psalters. In the first part he introduces the »poetological approach« to the Psalms and discusses the effects of a canonical approach to the exegesis of the Psalter and its Psalms. These approaches are exemplified in studies of individual Psalms in the second part and of collections of Psalms and their theology as well as of tradents in the third part. These studies show how fruitful it is to correlate exegesis of individual Psalms, inquiry into their interrelationships within collections of Psalms and the illumination of their historical setting. The anthology is concluded by a study of the Psalms’ relevance for pastoral care and several sermons on the Psalms, all of which indicate the author‘s primary goal, which is to combine academic interpretation and church practice in fruitful ways.– REVIEWS: RefPr 34 (21. August 2015) 13 (M. Rüsch); JSOT 40 (2016) 118f. (J. Corley); JLH 55 (2016) 91f.
Research Interests:
Theological study of psalms and the Psalter cannot be limited to the investigation of pronouncements, themes and concepts. Spirituality is a genuine concern inasmuch as the Psalter aims to involve people in conversation with God, whether... more
Theological study of psalms and the Psalter cannot be limited to the investigation of pronouncements, themes and concepts. Spirituality is a genuine concern inasmuch as the Psalter aims to involve people in conversation with God, whether the mood be lament or praise, but at the same time to give guidance. The uniqueness of the book of Psalms within the Bible is that it is both "word to God" (prayer) and "word of God" (Scripture). "Werkbuch Psalmen" serves the transfer of resources and insights from Psalms Research into the areas of study, church/pastoral work and school. While the text-analytic elaboration of the psalms, combined with impulses for practical use, is in focus in Volumes I and II, Volume III introduces a synthetic view of the Psalter. For the first time, all 3 volumes are together available as an e-book. The 3 volumes are also implemented in Logos Bible Software (see Link).
REVIEWS: SEÅ 86 (2021) 212–217 (D. Davage [Willgren], swedish).
Inhalt des „digitalen Schubers“:
Band I: Die Psalmen 1 bis 72 (2001 – 2., aktualisierte Neuauflage: 2016).
Band II: Die Psalmen 73 bis 150 (2003 – 2., aktualisierte Neuauflage: 2016).
Band III: Theologie und Spiritualität des Psalters und seiner Psalmen (2010).
REVIEWS: SEÅ 86 (2021) 212–217 (D. Davage [Willgren], swedish).
Inhalt des „digitalen Schubers“:
Band I: Die Psalmen 1 bis 72 (2001 – 2., aktualisierte Neuauflage: 2016).
Band II: Die Psalmen 73 bis 150 (2003 – 2., aktualisierte Neuauflage: 2016).
Band III: Theologie und Spiritualität des Psalters und seiner Psalmen (2010).
Research Interests: Hebrew Bible, Old Testament Theology, Biblical Studies, Old Testament, History Of The Bible/Biblical Canon, and 10 moreBiblical Theology, Book of Psalms, Literary study of the Bible, Psalms studies, Bible Study, Old Testament Exegesis, Psalms, Biblical Studies, Psalms, Hebrew Bible/Old Testament, and The Hebrew Psalter
In my "Werkbuch Psalmen I/II" the references to the biblical psalms, which are recorded in the most used German church song- and prayerbooks, are listed. In 2013 the Roman-catholic "Gotteslob" (nGL) has been totally revised and reedited.... more
In my "Werkbuch Psalmen I/II" the references to the biblical psalms, which are recorded in the most used German church song- and prayerbooks, are listed. In 2013 the Roman-catholic "Gotteslob" (nGL) has been totally revised and reedited. As the references to the nGL are not yet listed in my "Werkbuch Psalmen I/II", a list is given as a supplement to them.
Research Interests:
The theological engagement with the biblical psalms and the Psalter cannot be limited to the discussion of factual statements, themes and concepts. Spirituality is a genuine concern since the Psalter involves people in a conversation with... more
The theological engagement with the biblical psalms and the Psalter cannot be limited to the discussion of factual statements, themes and concepts. Spirituality is a genuine concern since the Psalter involves people in a conversation with God (which ranges from lament to praise), but simultaneously also attempts to provide guidance on the way of life. The uniqueness of the Psalter as a book in the Bible consists of its being simultaneously “words to God” (prayer) and “Word of God” (Scripture).
The “Werkbuch Psalmen” series aims to facilitate a transfer from resources and insights in psalms research to the realms of theological studies, church and parish service and the school. In volumes I (2001, revised 2016) and II (2003, revised 2016), the focus is on textual analyses coupled with suggestions for practical use, while volume III (2010) attempts to provide a synthetic view with a focus on the message of the book as a whole and the themes encountered in it. The third volume can nonetheless be read as a work on its own.
“Werkbuch Psalmen III” was awarded the “Johann Tobias Beck” prize in 2011. This prize to the value of 1000 Euro has been awarded annually since 1987 for outstanding biblically-founded theological literature.
REVIEWS: OTA 27 (2003) 181 (T.H.); ThBeitr 35/1 (2004) 55 (T. Pola); JETh 18 (2004) 226 (T. Renz); JLH 44 (2005) 92 (H.M. Niemann); JSOT 28/5 (2004) 103–104 (S.E. Gillingham); OTE 17/3 (2004) 492–493 (G.E. Lier); ZAW 117/1 (2005) 166 (M. Köckert); ThLZ 131/4 (2006) 371–372 (B. Janowski); Akzente für Theologie und Dienst (4/2006) 195–196 (P.-G. Schwesig).
The “Werkbuch Psalmen” series aims to facilitate a transfer from resources and insights in psalms research to the realms of theological studies, church and parish service and the school. In volumes I (2001, revised 2016) and II (2003, revised 2016), the focus is on textual analyses coupled with suggestions for practical use, while volume III (2010) attempts to provide a synthetic view with a focus on the message of the book as a whole and the themes encountered in it. The third volume can nonetheless be read as a work on its own.
“Werkbuch Psalmen III” was awarded the “Johann Tobias Beck” prize in 2011. This prize to the value of 1000 Euro has been awarded annually since 1987 for outstanding biblically-founded theological literature.
REVIEWS: OTA 27 (2003) 181 (T.H.); ThBeitr 35/1 (2004) 55 (T. Pola); JETh 18 (2004) 226 (T. Renz); JLH 44 (2005) 92 (H.M. Niemann); JSOT 28/5 (2004) 103–104 (S.E. Gillingham); OTE 17/3 (2004) 492–493 (G.E. Lier); ZAW 117/1 (2005) 166 (M. Köckert); ThLZ 131/4 (2006) 371–372 (B. Janowski); Akzente für Theologie und Dienst (4/2006) 195–196 (P.-G. Schwesig).
Research Interests:
The theological engagement with the biblical psalms and the Psalter cannot be limited to the discussion of factual statements, themes and concepts. Spirituality is a genuine concern since the Psalter involves people in a conversation with... more
The theological engagement with the biblical psalms and the Psalter cannot be limited to the discussion of factual statements, themes and concepts. Spirituality is a genuine concern since the Psalter involves people in a conversation with God (which ranges from lament to praise), but simultaneously also attempts to provide guidance on the way of life. The uniqueness of the Psalter as a book in the Bible consists of its being simultaneously “words to God” (prayer) and “Word of God” (Scripture).
The “Werkbuch Psalmen” series aims to facilitate a transfer from resources and insights in psalms research to the realms of theological studies, church and parish service and the school. In volumes I (2001, revised 2016) and II (2003, revised 2016), the focus is on textual analyses coupled with suggestions for practical use, while volume III (2010) attempts to provide a synthetic view with a focus on the message of the book as a whole and the themes encountered in it. The third volume can nonetheless be read as a work on its own.
“Werkbuch Psalmen III” was awarded the “Johann Tobias Beck” prize in 2011. This prize to the value of 1000 Euro has been awarded annually since 1987 for outstanding biblically-founded theological literature.
REVIEWS: Gottesdienst 35/21 (2001) 168; Brennpunkt Gemeinde 1/2002 (S. Meier); ZKTh 124/1 (2002) 115–116 (G. Fischer); IdeaSpektrum Schweiz 16 (2002) 9 (J. Buchegger); Bausteine (5/2002) 18 (J. Buchegger); BiLi 75/1 (2002) 73 (A. Vonach); OTA 25 (2002) 365 (C.T. Begg); ThBeitr 33/3 (2002) 164–165 (T. Pola); JSOT 99 (2002) 103 (J.W. Rogerson); JETh 16 (2002) 226–227 (C.D. Kupfer); Interpretatie (Okt. 2002) 32–33 (A.M. Spijkerboer); MGD (5/2002) 229 (W. Rothfahl); Die Anregung (6/2002) 480 (D. Erbele-Küster); ThZ 59/1 (2003) 86–87 (O. Bächli); Fundamentum 24/2 (2003) 104–112 (E. Huser); RevSR 77/4 (2003) 566–567 (E. Bons); ThRv 99 (2003) 374–376 (E.S. Gerstenberger); OrdKor 44/2 (2003) 242–243 (F.K. Heinemann); ThLZ 129/4 (2004) 378–379 (B. Janowski); ZAW 117/1 (2005) 166 (M. Köckert); Akzente für Theologie und Dienst (4/2006) 195–196 (P.-G. Schwesig).
The “Werkbuch Psalmen” series aims to facilitate a transfer from resources and insights in psalms research to the realms of theological studies, church and parish service and the school. In volumes I (2001, revised 2016) and II (2003, revised 2016), the focus is on textual analyses coupled with suggestions for practical use, while volume III (2010) attempts to provide a synthetic view with a focus on the message of the book as a whole and the themes encountered in it. The third volume can nonetheless be read as a work on its own.
“Werkbuch Psalmen III” was awarded the “Johann Tobias Beck” prize in 2011. This prize to the value of 1000 Euro has been awarded annually since 1987 for outstanding biblically-founded theological literature.
REVIEWS: Gottesdienst 35/21 (2001) 168; Brennpunkt Gemeinde 1/2002 (S. Meier); ZKTh 124/1 (2002) 115–116 (G. Fischer); IdeaSpektrum Schweiz 16 (2002) 9 (J. Buchegger); Bausteine (5/2002) 18 (J. Buchegger); BiLi 75/1 (2002) 73 (A. Vonach); OTA 25 (2002) 365 (C.T. Begg); ThBeitr 33/3 (2002) 164–165 (T. Pola); JSOT 99 (2002) 103 (J.W. Rogerson); JETh 16 (2002) 226–227 (C.D. Kupfer); Interpretatie (Okt. 2002) 32–33 (A.M. Spijkerboer); MGD (5/2002) 229 (W. Rothfahl); Die Anregung (6/2002) 480 (D. Erbele-Küster); ThZ 59/1 (2003) 86–87 (O. Bächli); Fundamentum 24/2 (2003) 104–112 (E. Huser); RevSR 77/4 (2003) 566–567 (E. Bons); ThRv 99 (2003) 374–376 (E.S. Gerstenberger); OrdKor 44/2 (2003) 242–243 (F.K. Heinemann); ThLZ 129/4 (2004) 378–379 (B. Janowski); ZAW 117/1 (2005) 166 (M. Köckert); Akzente für Theologie und Dienst (4/2006) 195–196 (P.-G. Schwesig).
Research Interests:
The theological engagement with the biblical psalms and the Psalter cannot be limited to the discussion of factual statements, themes and concepts. Spirituality is a genuine concern since the Psalter involves people in a conversation with... more
The theological engagement with the biblical psalms and the Psalter cannot be limited to the discussion of factual statements, themes and concepts. Spirituality is a genuine concern since the Psalter involves people in a conversation with God (which ranges from lament to praise), but simultaneously also attempts to provide guidance on the way of life. The uniqueness of the Psalter as a book in the Bible consists of its being simultaneously “words to God” (prayer) and “Word of God” (Scripture).
The “Werkbuch Psalmen” series aims to facilitate a transfer from resources and insights in psalms research to the realms of theological studies, church and parish service and the school. In volumes I (2001, revised 2016) and II (2003, revised 2016), the focus is on textual analyses coupled with suggestions for practical use, while volume III (2010) attempts to provide a synthetic view with a focus on the message of the book as a whole and the themes encountered in it. The third volume can nonetheless be read as a work on its own.
“Werkbuch Psalmen III” was awarded the “Johann Tobias Beck” prize in 2011. This prize to the value of 1000 Euro has been awarded annually since 1987 for outstanding biblically-founded theological literature.
REVIEWS: JLH 51 (2012) 75 (H.M. Niemann); Reformierte Presse 25 (24.6.2011) 13; ThRv 107/3 (2011) 199–201 (J. Bremer); JETh 25 (2011) 237–238 (T. Renz); ZAW 123 (2011) 491–492 (S. Behnke); OTA 34 (2011) 202–203 (T.H.); Biblische Bücherschau (bbs) 7 (2011): www.biblische-buecherschau.de/2011/Weber_Psalmen_3.pdf (S. Eder); RevSR 85/3 (2011) 447–449 (E. Bons); RBL 12 (2012) www.bookreviews.org/pdf/8037_8789.pdf (M. Elliott); ThLZ 138/11 (2006) 1221–1222 (B. Janowski).
The “Werkbuch Psalmen” series aims to facilitate a transfer from resources and insights in psalms research to the realms of theological studies, church and parish service and the school. In volumes I (2001, revised 2016) and II (2003, revised 2016), the focus is on textual analyses coupled with suggestions for practical use, while volume III (2010) attempts to provide a synthetic view with a focus on the message of the book as a whole and the themes encountered in it. The third volume can nonetheless be read as a work on its own.
“Werkbuch Psalmen III” was awarded the “Johann Tobias Beck” prize in 2011. This prize to the value of 1000 Euro has been awarded annually since 1987 for outstanding biblically-founded theological literature.
REVIEWS: JLH 51 (2012) 75 (H.M. Niemann); Reformierte Presse 25 (24.6.2011) 13; ThRv 107/3 (2011) 199–201 (J. Bremer); JETh 25 (2011) 237–238 (T. Renz); ZAW 123 (2011) 491–492 (S. Behnke); OTA 34 (2011) 202–203 (T.H.); Biblische Bücherschau (bbs) 7 (2011): www.biblische-buecherschau.de/2011/Weber_Psalmen_3.pdf (S. Eder); RevSR 85/3 (2011) 447–449 (E. Bons); RBL 12 (2012) www.bookreviews.org/pdf/8037_8789.pdf (M. Elliott); ThLZ 138/11 (2006) 1221–1222 (B. Janowski).
Research Interests:
Das Buch ist aus dem Anliegen heraus entstanden, moderne Menschen mit ihren Lebensfragen in der Bibel zu verorten. Dabei bin ich auf die biblische Weisheit mit ihrem lebenspraktischen Akzenten gestossen. Was man nur im Kopf hat und nicht... more
Das Buch ist aus dem Anliegen heraus entstanden, moderne Menschen mit ihren Lebensfragen in der Bibel zu verorten. Dabei bin ich auf die biblische Weisheit mit ihrem lebenspraktischen Akzenten gestossen. Was man nur im Kopf hat und nicht lebenserprobt und für ein gelingendes Leben dienlich ist, ist noch nicht Weisheit. Weisheit hat auch nicht diese Kurzlebigkeit im Sinne von Tipps und Tricks. Das Durchdenken von Lebensfragen führt häufig – gerade auch in der Notfallseelsorge – in Glaubensfragen hinein. Ich habe gemerkt, wie aktuell diese biblischen Texte in unsere Zeit hineinsprechen. Sie sind allerdings kein „Schnellimbiss“, sondern auf ihre Weise sperrig, aber gerade darin reichhaltig und wegweisend. Das Büchlein ist leicht lesbar und eignet sich auch zum Weiterschenken.
Aus dem Inhaltsverzeichnis:
– „Alles hat er schön gemacht zu seiner Zeit“. Schöpfung – Weisheit als Ordnung und Spiel – geschenktes Leben
– „Wer (anderen) eine Grube gräbt…“ Der Zusammenhang zwischen meinem Handeln und den Folgen
– „Ein gelassenes Herz ist des Leibes Leben“. Biblische Lebensweisheit als Anleitung für ein glückliches und gelingendes Leben?!
– „Reden ist Silber, Schweigen ist Gold“ oder: „… Schweigen ist Gift“? Vom rechten Hören, Reden und Schweigen
– „Der Mensch denkt und Gott lenkt“. Menschliche Verantwortung und Gottes Vor¬se-hung
– „Alles nun, was ihr wollt, dass euch die Leute tun sollen, das tut ihnen auch!“ Die „goldene Regel“ als Lebensmotto und was Jesus daraus macht
– „Hiobs-Botschaften“ oder: Warum lässt Gott es zu? Der Umgang mit Schwerem im Leben
– „Für alles gibt es eine bestimmte Stunde“. Vom Umgang mit der Zeit
– „Beinahe wären meine Schritte ausgeglitten“. Psalm 73 oder: Wenn das Leben nicht mehr aufgehen will…
– „Man kann nichts mitnehmen, aber Gott wird mich heimholen aus dem Tod“. Psalm 49 als Besinnung über die Vergänglichkeit
REVIEWS: Fundamentum 24 (2/2003) 101–104 (E. Huser); Neues Leben (März 2004); Bausteine (5/2004) 23 (H. Schmutz).
Aus dem Inhaltsverzeichnis:
– „Alles hat er schön gemacht zu seiner Zeit“. Schöpfung – Weisheit als Ordnung und Spiel – geschenktes Leben
– „Wer (anderen) eine Grube gräbt…“ Der Zusammenhang zwischen meinem Handeln und den Folgen
– „Ein gelassenes Herz ist des Leibes Leben“. Biblische Lebensweisheit als Anleitung für ein glückliches und gelingendes Leben?!
– „Reden ist Silber, Schweigen ist Gold“ oder: „… Schweigen ist Gift“? Vom rechten Hören, Reden und Schweigen
– „Der Mensch denkt und Gott lenkt“. Menschliche Verantwortung und Gottes Vor¬se-hung
– „Alles nun, was ihr wollt, dass euch die Leute tun sollen, das tut ihnen auch!“ Die „goldene Regel“ als Lebensmotto und was Jesus daraus macht
– „Hiobs-Botschaften“ oder: Warum lässt Gott es zu? Der Umgang mit Schwerem im Leben
– „Für alles gibt es eine bestimmte Stunde“. Vom Umgang mit der Zeit
– „Beinahe wären meine Schritte ausgeglitten“. Psalm 73 oder: Wenn das Leben nicht mehr aufgehen will…
– „Man kann nichts mitnehmen, aber Gott wird mich heimholen aus dem Tod“. Psalm 49 als Besinnung über die Vergänglichkeit
REVIEWS: Fundamentum 24 (2/2003) 101–104 (E. Huser); Neues Leben (März 2004); Bausteine (5/2004) 23 (H. Schmutz).
Research Interests:
Research Interests:
Diese wissenschaftliche Studie, die leicht überarbeitete Version der in Basel eingereichten Dissertation (Dr. theol.), verfolgt zwei Hauptziele: Methodologisch geht es erstens darum, eine – vor allem in der deutschsprachigen... more
Diese wissenschaftliche Studie, die leicht überarbeitete Version der in Basel eingereichten Dissertation (Dr. theol.), verfolgt zwei Hauptziele: Methodologisch geht es erstens darum, eine – vor allem in der deutschsprachigen alttestamentlichen Wissenschaft noch wenig beachtete – poetologische Zugangsweise zu erproben, die sich mit Blick auf die Psalmenlyrik nach Ansicht des Autors besonders nahelegt, und auf ein integratives Modell hinzuarbeiten. Dieser Ansatz wird zweitens beispielhaft an Psalm 77 erprobt – ein Psalm, der in der Wissenschaft noch nicht die ihm gebührende Beachtung gefunden hat.
This scientific study, the slightly revised version of the dissertation submitted in Basel (ThD), has two main objectives: Methodologically, the first objective is to test a poetological approach - which has received little attention, especially in German-language Old Testament scholarship - which, in the author's view, would be particularly useful with regard to psalm poetry, and to work towards an integrative model. Secondly, this approach is tested in Psalm 77 - a psalm that has not yet received the attention it deserves in science.
From the table of contents:
- First main part: Approaches
I. Questions of psalm research and objectives of this study
II. Accents of poetry research and objectives of this study
III. Access and procedure
IV. History of Research of Psalm 77
- Second main part: Psalm 77: Text form and message content
I. Text delivery, text entry and structuring
II. Text analysis on colon, verse and stanza level
III. Text analysis on stanza, punch and text level
IV. On the Threshold to the Diachrony: Reflections on the Form, Function and Location of Psalm 77
- Third main part: Psalm 77 and its environment: origin, embedding, effect
I. The Origin of the Psalm
II. Conditions, references and horizons of the Psalm
III. To the historical place of the Psalm
IV. Canon and Reception Historical Considerations on the Context and Posthistory of the Psalm
- Conclusion: Results
- Appendix
- Bibliography
- Register of references
REVIEWS: RefFo 7 (16.2.1996) 15 (E. Kellenberger); ZAW 108 (3/1996) 491 (H. Spieckermann); JETh 10 (1996) 192–194 (H.H. Klement); Bib. 78 (1/1997) 108–111 (D.K. Berry); BZ 43 (2/1999) 297–298 (J. Becker); ThRv 95 (1999) 447–448 (E. Zenger).
This scientific study, the slightly revised version of the dissertation submitted in Basel (ThD), has two main objectives: Methodologically, the first objective is to test a poetological approach - which has received little attention, especially in German-language Old Testament scholarship - which, in the author's view, would be particularly useful with regard to psalm poetry, and to work towards an integrative model. Secondly, this approach is tested in Psalm 77 - a psalm that has not yet received the attention it deserves in science.
From the table of contents:
- First main part: Approaches
I. Questions of psalm research and objectives of this study
II. Accents of poetry research and objectives of this study
III. Access and procedure
IV. History of Research of Psalm 77
- Second main part: Psalm 77: Text form and message content
I. Text delivery, text entry and structuring
II. Text analysis on colon, verse and stanza level
III. Text analysis on stanza, punch and text level
IV. On the Threshold to the Diachrony: Reflections on the Form, Function and Location of Psalm 77
- Third main part: Psalm 77 and its environment: origin, embedding, effect
I. The Origin of the Psalm
II. Conditions, references and horizons of the Psalm
III. To the historical place of the Psalm
IV. Canon and Reception Historical Considerations on the Context and Posthistory of the Psalm
- Conclusion: Results
- Appendix
- Bibliography
- Register of references
REVIEWS: RefFo 7 (16.2.1996) 15 (E. Kellenberger); ZAW 108 (3/1996) 491 (H. Spieckermann); JETh 10 (1996) 192–194 (H.H. Klement); Bib. 78 (1/1997) 108–111 (D.K. Berry); BZ 43 (2/1999) 297–298 (J. Becker); ThRv 95 (1999) 447–448 (E. Zenger).
Research Interests: Hebrew Bible, Old Testament, Ancient Near East, Book of Psalms, Israel, and 15 moreBiblical Exegesis, Psalms studies, Biblical Hebrew poetry, Dissertation, Psalms, Poetology, Hebrew Bible/Old Testament, Hebrew Bible / Old Testament, Hebrew Bible Interpretation, Psalms of Asaph, Asaphites, Northern Kingdom, Psalm 77, Psalm 78, and northern kingdom of Israel
This new study of Psalm 78 focuses on the opening (vv. 1–8 and 9–11) and concluding (vv. 56–72) sections of the psalm. The multiple generational sequences (“fathers/sons”) are examined and ordered in accordance with the narrative... more
This new study of Psalm 78 focuses on the opening (vv. 1–8 and 9–11) and concluding (vv. 56–72) sections of the psalm. The multiple generational sequences (“fathers/sons”) are examined and ordered in accordance with the narrative tradition, which reveals the centrality of the Deuteronomic Moab and land-conquest generation in the psalm. The much-discussed reference to “Ephraim” in v(v). 9(–11) is understood not as a secondary insertion but as a poetic device (prolepsis), deliberately preparing for the events in the land (with a clear reference to vv. 57 and 67). The psalm’s shift in emphasis from Shiloh and Ephraim to the triad of Judah, Zion and David is explained through the Ark narrative (1 Sam 4; 2 Sam 6), which is present in the background. The (early) history of the psalm serves as an interpretation – in the form of a parable and a riddle (v. 2) – for a later (contemporary) history. There are traces in the text and other indications which suggest a royal period setting, probably after the fall of the Northern Kingdom at the time of King Hezekiah. It is argued that the psalm is not so much a Judean-Davidic legitimation text as an interpretation and message of future hope for the northern tribes, wherein it is likely to have been written by “compatriots”; that is, Levites who had immigrated to Jerusalem from the north. Within this historical setting, it is contended that the psalm gives the northern tribes a future hope in connection with Judah, Zion and David – a thematic thrust which is consistent with other Asaph psalms. Accordingly, the findings of this study contrast substantially with those that claim Ps 78 represents an abrogation of the covenant for Ephraim or the ten tribes as supposed divine abandonment by God or a reduction of the representation of Israel by Judah or the southern kingdom alone.
Research Interests: Book of Psalms, Lost Tribes of Israel Theory, Biblical Exegesis, Psalms studies, Jerusalem, and 15 moreKing David, Psalms, Ten Lost Tribes, Hebrew Bible/Old Testament, Ten Lost Tribes of Israel, Hezekiah, King of Judah, Fathers and Sons, Shiloh, Psalms of Asaph, Psalm 78, Mashal, Historical Psalms, tribe of ephraim, Juda, and chidot
This new study of Ps 81 focuses on its linguistic, poetological and rhetorical features, centred on the keyword for the covenant people of Israel to “listen”. The psalm is structured in three sections, beginning with a festive event... more
This new study of Ps 81 focuses on its linguistic, poetological and rhetorical features, centred on the keyword for the covenant people of Israel to “listen”. The psalm is structured in three sections, beginning with a festive event (Stanza I), followed by a speech to God (Stanzas II–III), which contains comments towards the end (vv. 16.17a). Verses 6c and 11c play a structuring role. They are two monocola (against MT) that open Stanzas II and III and function as hinges between the three parts. Their statements are ambiguous and enable multiple horizons of meaning. Thus, v. 11c can be associated with the prophet’s or the people’s reception of the word, as well as the filling of the mouth with God’s word and bread for every day. The speaker in v. 6c is the prophetic mediator of God’s speech. Like Moses, he refers to tradition and speech associated with Moses (especially from Deut 18; 31–32), but it is God’s voice that calls the covenant people to listen. The historical recount alternates between the early days (the time of the desert) and the present Israel. Verses 9–11 stand out in that they are directly addressing the listeners as a rebellious people. Israel is warned against worshipping foreign gods and, if it listens to God again, it is promised deliverance from enemies and satiation. As a festival psalm, Ps 81 is close to Pss 50 and 95 (as well as 78), stemming from an oral-liturgical event and a Levitical group of adherents. The fact that it is anchored “in YHoseph” (v. 6) leads us to assume that the order of the feast comes from his tribal areas (Shiloh?) and that the psalm originates from the Northern Kingdom or circles that emigrated to Jerusalem (in Hezekiah’s time). As an addendum, a comparison is made between Ps 81 and Papyrus Amherst 63, wherein one of the three Yaho Psalms has a similar festive event as Ps 81. In addition, both texts bear traces of a tradition which connects them back to the realm of the Ten Tribes.
Research Interests:
Psalm 27 is challenging to interpret because of the sudden switch from an announcement of praise (v. 6) to a supplication arising from distress (v. 7). This article reassesses the text in terms of grammar, poetics, and communication... more
Psalm 27 is challenging to interpret because of the sudden switch from an announcement of praise (v. 6) to a supplication arising from distress (v. 7). This article reassesses the text in terms of grammar, poetics, and communication analysis in order to propose a Todah-celebration at the sanctuary as the background of the whole psalm. In this context, from the perspective of the speaking “I” the distress has already been averted, the supplications are completed, protection and rescue have been granted. The juxtaposition of the Todah horizon and the plea for help from distress in the second part is due to the poetic techniques of fading and oscillation: earlier words of prayer are brought into the present by means of “self-quotation,” thereby indirectly giving testimony to the Todah community of God’s salvation.
Research Interests:
The Stuttgarter Erklärungsbibel (SEB) comprises in one book the entire Bible (with separately presented Apocrypha) as well as an introduction, outlines and a short commentary on each biblical book (between the biblical text in smaller... more
The Stuttgarter Erklärungsbibel (SEB) comprises in one book the entire Bible (with separately presented Apocrypha) as well as an introduction, outlines and a short commentary on each biblical book (between the biblical text in smaller type) by a biblical expert on the respective book. In this way, the reader has both the Holy Scriptures and an introduction and explanations of the entire text at hand in one volume (in addition, there is an appendix with: chronological table; weights, measures and monetary values; factual and word explanations; on the textual tradition; archaeology and biblical knowledge; index; building history of Jerusalem; sketch maps of the temple; place index and coloured maps). After the Luther Bible Translation underwent a revision in 2017, the explanatory introductions and commentaries were in this new SEB version adapted and completely revised.
Research Interests:
The question of mockery and irony is treated with reference to its occurrence in the Psalms. The most important Lexemes are listed and selected Psalms or passages from them are discussed where one, the other or both phenomena appear (Pss... more
The question of mockery and irony is treated with reference to its occurrence in the Psalms. The most important Lexemes are listed and selected Psalms or passages from them are discussed where one, the other or both phenomena appear (Pss 1; 2; 22; 35; 37; 52; 64; 105).
Research Interests:
The purpose of this paper was to re-examine the question of dependence between the Song of Moses (SM) and the Asaph Psalms (APss). Our own studies led to the assumption: The SM (Deut 32) is an essential reference text of the APss (50;... more
The purpose of this paper was to re-examine the question of dependence between the Song of Moses (SM) and the Asaph Psalms (APss). Our own studies led to the assumption: The SM (Deut 32) is an essential reference text of the APss (50; 53–83). Eckart Otto, on the other hand, came to the conclusion: The SM is not the starting point and reference text for the APss, but rather it draws on them—in conjunction with other psalms and prophetic texts—and is in this respect a final text. The study presented here examined both views on the basis of detailed comparisons between the SM and six of the twelve APss (50; 74; 77–79; 81). The main focus was on the question of whether an intended dependence can be sufficiently plausibilised on the basis of the textual indications, and—if this is the case—on the determination of the direction of dependence (relative literary-historical chronology).
As a result of this study, there is a fairly high probability for the dependency vector SM → APss. In this respect, a relative chronology has been established without any dating or further conclusions being drawn concerning the comparative texts.Apart from questions of historical dependence, the biblical-canonical embedding and reading direction has its own weight: The SM is given as a prophetically-hortatory word for Israel’s time in the land, and in this respect the sequential reading direction SM → APss is legitimised in any case.
As a result of this study, there is a fairly high probability for the dependency vector SM → APss. In this respect, a relative chronology has been established without any dating or further conclusions being drawn concerning the comparative texts.Apart from questions of historical dependence, the biblical-canonical embedding and reading direction has its own weight: The SM is given as a prophetically-hortatory word for Israel’s time in the land, and in this respect the sequential reading direction SM → APss is legitimised in any case.
Research Interests:
ZUSAMMENFASSUNG: Die jüngere Psalmen- und Psalterforschung wird in Anlehnung und unter Würdigung von Erich Zenger kurz skizziert und eine in jüngster Zeit artikulierte Kritik an der Berechtigung einer Psalterexegese konstatiert. Weil... more
ZUSAMMENFASSUNG: Die jüngere Psalmen- und Psalterforschung wird in Anlehnung und unter Würdigung von Erich Zenger kurz skizziert und eine in jüngster Zeit artikulierte Kritik an der Berechtigung einer Psalterexegese konstatiert. Weil damit grundsätzliche Anfragen zum Psalter als Komposition verbunden sind, werden in einem Zwischenschritt hermeneutisch-methodische Reflexionen zur sprachlichen Gestalt und Funktion von Poesie und von poetischen Konfigurationen angestellt. Der Grad des Verhältnisses von disjunktiven und konjunktiven Sprachsignalen führt zur Entscheidung, von einer Kompilation oder Komposition zu sprechen. Mit Blick auf die Psalmen ist von einem Doppelgebrauch auszugehen: Die Psalmen sind mit Bedacht eingefügt und arrangiert und in dem Sinn Teil einer Komposition (Buchgebrauch). Zugleich sind sie (weiterhin) als Einzelpsalmen wahrnehmbar und verwendbar (Einzelgebrauch). Der Komposition kommt dabei poetisch wie theologisch der Vorrang zu. Anschliessend werden Ps 25–34 eingehend untersucht. Das Augenmerk liegt namentlich auf dem Aufweis der zentrierenden Anlage dieser Kleinkomposition als konjunktiv wirkendem und Kohärenz mit sich führendem Phänomen. Herausgearbeitet wird die Charakterisierung durch akrostichische und alphabetisierende Muster, die Verklammerung der Eckpsalmen 25|34, die Positionierung des Zentrumpsalms 29 und die Korrespondenzen innerhalb der inneren Ringstrukturen (Ps 28|30; 27|31 und 26|32f.). Eine chiastische Arrangierung in dieser Komplexität ist mit der Annahme lose zusammengestellter Psalmen (Anthologie) nicht vereinbar, sondern verweist auf eine intentionale Gestaltung. Zumindest für Ps 25–34 (MT) ist die Anthologie-These als falsifiziert zu betrachten.
ABSTRACT: This article first sketches recent scholarship on the Psalms and Psalter as it has drawn upon the work of Erik Zenger. It then cites a very recent critique of approaches to the Psalter as a coherent composition. In order to respond to this fundamental challenge, the article goes on to offer some hermeneutical-methodological observations concerning the form and function of poetry and poetic configurations. The decision as to whether the Psalter is a compilation or a composition will be determined by the ratio of disjunctive to conjunctive linguistic signals contained in the text. The evidence is that the Psalms have been subjected to a twofold use. On the one hand, they have been intentionally placed in their current arrangement and as such are to be considered parts of a composition (i.e. the Psalter as a book). On the other hand, their original literary independence can still be observed and actualized (i.e. the Psalms as individual units). In this twofold usage, poetic and theological priority is nevertheless to be given to the broader compositional shape. Finally, this article will provide a detailed analysis of Pss 25–34. It will concentrate on this sub-unit’s concentric shape which focuses on the central element, a composition that generates coherence across conjunctive psalms. Evidence will consist in the use of acrostic and alphabetising patterns, the bracketing function of Pss 25 and 34, the central position of Ps 29, and correspondences within the inner ring structures (Pss 28|30, 27|31, and 26|32–33). The chiastic arrangement of this composition poses a serious challenge to the contention that the arrangement is nothing more than a loose connection (i.e. an anthology). Rather, it is the result of intentional shaping. As such, at least as far as Pss 25–34 (MT) are concerned, the anthology thesis must be considered falsified.
ABSTRACT: This article first sketches recent scholarship on the Psalms and Psalter as it has drawn upon the work of Erik Zenger. It then cites a very recent critique of approaches to the Psalter as a coherent composition. In order to respond to this fundamental challenge, the article goes on to offer some hermeneutical-methodological observations concerning the form and function of poetry and poetic configurations. The decision as to whether the Psalter is a compilation or a composition will be determined by the ratio of disjunctive to conjunctive linguistic signals contained in the text. The evidence is that the Psalms have been subjected to a twofold use. On the one hand, they have been intentionally placed in their current arrangement and as such are to be considered parts of a composition (i.e. the Psalter as a book). On the other hand, their original literary independence can still be observed and actualized (i.e. the Psalms as individual units). In this twofold usage, poetic and theological priority is nevertheless to be given to the broader compositional shape. Finally, this article will provide a detailed analysis of Pss 25–34. It will concentrate on this sub-unit’s concentric shape which focuses on the central element, a composition that generates coherence across conjunctive psalms. Evidence will consist in the use of acrostic and alphabetising patterns, the bracketing function of Pss 25 and 34, the central position of Ps 29, and correspondences within the inner ring structures (Pss 28|30, 27|31, and 26|32–33). The chiastic arrangement of this composition poses a serious challenge to the contention that the arrangement is nothing more than a loose connection (i.e. an anthology). Rather, it is the result of intentional shaping. As such, at least as far as Pss 25–34 (MT) are concerned, the anthology thesis must be considered falsified.
Research Interests:
The Hebrew Psalter in its (proto)canonical form contains and develops a dialogue with preceding authoritative literature (Torah and Nebi’im). With Moses and David, anchor points are mentioned with which persons, writings connected with... more
The Hebrew Psalter in its (proto)canonical form contains and develops a dialogue with preceding authoritative literature (Torah and Nebi’im). With Moses and David, anchor points are mentioned with which persons, writings connected with them and theological concepts and functions are connected. The anaphoric nature of the Psalter associated with authorization and theological programmatic proves itself in his overture (Ps 1–3). Right at the beginning it evokes theologically and positionally important key texts (esp. Deut 6; 33; Josh 1; 2 Sam 22). In its last two parts the Psalter itself is then taken up by the Chronicles (e.g. 1 Chr 16). In the «centre» of the Psalter, Ps 78 connects Mosaic and Davidic horizons in a special way, opens the usage of the Torah towards Israel and becomes the starting point for the performances in Book IV (and V) of the Psalter.
Research Interests:
Differences in the sequencing of Psalms 25–34 (MT <=> 4Q83 and 4Q98) as well as an asymmetry (Ps 26|32–33 = B/B’) within its chiastic structure (ABCDXD’C’B’A’) raise questions about the history of this small composition. It is more likely... more
Differences in the sequencing of Psalms 25–34 (MT <=> 4Q83 and 4Q98) as well as an asymmetry (Ps 26|32–33 = B/B’) within its chiastic structure (ABCDXD’C’B’A’) raise questions about the history of this small composition. It is more likely that the three psalms of the B/B’ slots were added later, thereby extending a group of originally 7 psalms to the present 10, than that Ps 33 alone was added to the collection. A composition from a single source also remains an option.
Research Interests:
Research Interests:
Psalm 27 has some unique interpretational difficulties. The article briefly refers to the various ways in which its arrangement of elements has been explained. It then attempts to understand the psalm within its literary context, the... more
Psalm 27 has some unique interpretational difficulties. The article briefly refers to the various ways in which its arrangement of elements has been explained. It then attempts to understand the psalm within its literary context, the cluster Pss 25-34, in two ways: First, in understanding the features and contents of Ps 27 in terms of a linear reading of the sequence from Ps 25 to 27. Second, Ps 27 is considered in relation to Ps 31, the corresponding psalm in the chiastically arranged group running from Ps 25 to Ps 34. The implications of the connections between Ps 25 and Ps 31 are also considered in this phase. It is argued that the structure and contents in Ps 27 become more transparent within this literary context created by the editors of the Psalms.
Research Interests: Biblical Studies, History Of The Bible/Biblical Canon, Book of Psalms, Biblical Interpretation, Literary Approaches to Biblical Studies, and 9 morePsalms studies, Psalms, Hebrew Bible/Old Testament, The Hebrew Psalter, The Book of Psalms, First book of Psalter, Psalm 27, Psalms of David, and Psalms 25–34
After a brief review of past research and current attempts to formulate a theology of the Psalter, communication analytic considerations are presented that are based on Ps 3 (a Tephilla). It is remarked that in most psalms there is both:... more
After a brief review of past research and current attempts to formulate a theology of the Psalter, communication analytic considerations are presented that are based on Ps 3 (a Tephilla). It is remarked that in most psalms there is both: speech to God (prayer) speech about God (presupposing an audience). This “liturgical” phenomenon poses new questions regarding a (too) one-sided literary point of departure. On the basis of Ps 1 at the beginning of the book, the Torah aspect of the Psalter is considered. The conclusion also takes into account the connections with Ps 145 (a Tehilla) and the closing of the book.
Research Interests: Biblical Studies, History Of The Bible/Biblical Canon, Biblical Theology, Book of Psalms, Canon Formation, and 11 morePsalms studies, Psalms, Biblical Studies, Psalms, Psalm 3, Hebrew Bible/Old Testament, The Hebrew Psalter, Reading Psalms as a Book, The Book of Psalms, Psalm 1, Canonical Theology, and Psalm 145
OTE 32/2 (2019) is dedicated as a Festschrift to Phil J. Botha, Pretoria (well known Psalms scholar and earlier General editor of OTE).– Starting from the questioning of intertextuality, its possibilities, methods and challenges, the... more
OTE 32/2 (2019) is dedicated as a Festschrift to Phil J. Botha, Pretoria (well known Psalms scholar and earlier General editor of OTE).– Starting from the questioning of intertextuality, its possibilities, methods and challenges, the evidence of the (war) bow (קשׁת) in the Asaph psalms (Ps 76; 78) and in the Hosea script (Hos 1-2; 7) is subjected to a comparative analysis. The study shows broad similarities and refers to a common prophetic-levitic-northern Israelite environment. Probably the arch documents in the Asaph psalms were formulated with knowledge of the Hosea passages.
Research Interests:
(Aus der Einführung der Herausgeber:) Beat Weber, Linden/Basel, nähert sich der Frage nach den Trägern der Überlieferung von der anderen Seite: Aus den Asaph zugeschriebenen Psalmen erschließt er historische Voraussetzungen, die auf eine... more
(Aus der Einführung der Herausgeber:) Beat Weber, Linden/Basel, nähert sich der Frage nach den Trägern der Überlieferung von der anderen Seite: Aus den Asaph zugeschriebenen Psalmen erschließt er historische Voraussetzungen, die auf eine rund vierhundert Jahre umspannende Traditionskontinuität führen, wobei das entsprechende Asaph-Corpus mit Chr die Ladetheologie teilt. Dabei setzt Weber voraus, dass einige Asaph-Psalmen wie Ps 78 bis ins 8. Jh. v.Chr. zurückreichen und sich ein Zeit-, Stoff- und Funktionsbogen zu den asaphitischen Sänger-Leviten der Chronik ergibt. Eingangs stellt Weber vier gemeinsame Merkmale von Psalter und Chr heraus: Die hervorgehobene Bedeutung Davids; die Königsherrschaft Gottes; Gebet, Psalmen, Gottesdienst und Tempel; eine Israel-Bezogenheit mit universalem Horizont (Beginn von 1Chr 1:1 mit Adam, Ende des Psalters in Ps 150:6 mit allem, was Odem hat). Ps und Chr sind beide geschichtstheologisch ausgerichtet: Dabei schildert 1/2Chr den Zeitraum, der auch in den Büchern I–III des Psalters vorausgesetzt wird, sachlich jedoch bilden Buch IV–V mit ihrem universalen Horizont, dem Königtum Gottes, der Betonung von Tempel und Liturgie und der gottesdienstlichen Hymnik den Hintergrund der chronistischen Theologie. Die Chr rezipiert dabei die alte Asaph-Tradition im Kontext nachexilischer levitischer Tradition. Die Gruppe hinter den Asaph-Psalmen fokussiere sich anfänglich auf Gerichtsankündigung und -verarbeitung, wobei die Nordstämme und das Levitentum greifbar würden (insbesondere durch die Lade, die wie die Asaphiten ursprünglich in Schilo lokalisiert seien). In Juda seien die asaphitische Tradition und ihr Trägerkreis dann unter Hiskia aufgegriffen worden. Hier sei Ps 78 zu verorten, der den Norden politisch als verloren ansieht, nicht jedoch seine Bewohnerschaft, die durch ihre Existenz in Juda mit diesem erwählt sei. Die exilisch-nachexilischen, asaphitisch beeinflussten Texte bilden ein Spektrum vom Bußgebet bis zum JHWH-Lobpreis ab. Die chronistischen Asaphiten schließlich sind Musiker statt Dichter oder Beter. // (From the introduction of the editors:) Beat Weber, Linden/Basel, approaches the question of the bearers of the tradition from the other side: From the psalms attributed to Asaph, he infers historical conditions that lead to four hundred years of continuity of tradition in which the Asaph corpus of psalms shares the theology of the Ark of the Covenant with Chronicles. Here, Weber assumes that some Asaph-psalms like Ps 78 stretch back to the 8th century BCE and form and arc in terms of time, substance and function, linking it to the Asaphite Levitical singers of Chronicles. To begin with, Weber highlights four shared features of the Psalter and Chronicles: the emphasis on David, the royal reign of God, prayer, psalms, worship and Temple; an Israel-relatedness with a universal horizon (beginning in 1Chr 1:1 with history from Adam and an ending in Ps 150:6 with “all that has breath”). The Psalter and Chronicles are both also historically-theologically oriented: I-II Chronicles describe the period which is presupposed in Books I-III of the Psalter, but Book IV-V with its universal horizon, focus on the kingship of God, and emphasis on the Temple and liturgy and the liturgical singing, form the background of the Chronistic Theology. The Chronist takes up the old Asaph tradition in the context of postexilic Levitical tradition. The group behind the Asaph Psalms initially focused on the announcement and processing of the judgments, making the northern tribes and Levites perceptible (especially through the Ark, which, like the Asaphites, was originally located in Shiloh). According to Weber, the Asaphite tradition and its propagators were then taken up in Judah under Hezekiah. This is where Ps 78 should be located which sees the Northern Kingdom as politically lost, but not its inhabitants. Through the presence of these people in Judah, they were perceived to be elected with it. This exilic-post-exilic text, influenced by the Asaphites, constitutes a spectrum ranging from penitential prayer to praise of YHWH. Finally, the Chronistic Asaphites are musicians rather than poets or worshipers.
Reviews:
Oeming, RBL 06_20: https://www.sblcentral.org/API/Reviews/13238_14768.pdf
Maskow, RBL 10_20: https://www.sblcentral.org/API/Reviews/13238_14769.pdf
Schücking-Jungblut, RBL 12_20: https://www.sblcentral.org/API/Reviews/13238_71337.pdf
Reviews:
Oeming, RBL 06_20: https://www.sblcentral.org/API/Reviews/13238_14768.pdf
Maskow, RBL 10_20: https://www.sblcentral.org/API/Reviews/13238_14769.pdf
Schücking-Jungblut, RBL 12_20: https://www.sblcentral.org/API/Reviews/13238_71337.pdf
Research Interests:
Dieser kurze Beitrag (wie die anderen Beiträge zu sämtlichen biblischen Büchern auch) will anhand der Bucheröffnung das biblische Buch, in diesem Fall, Jona, erschliessen helfen. Inhalte sind: Analyse der Buchouvertüre, Ausblick auf das... more
Dieser kurze Beitrag (wie die anderen Beiträge zu sämtlichen biblischen Büchern auch) will anhand der Bucheröffnung das biblische Buch, in diesem Fall, Jona, erschliessen helfen. Inhalte sind: Analyse der Buchouvertüre, Ausblick auf das Jona-Buch, innerbiblische Vernetzungen, Hinweise zur Wirkungsgeschichte, Resümee und Literaturhinweise. // The Book of Jonah: From the Big Fish into the Big City, in: 73 Ouvertures: The Beginnings of the Books of the Bible and Their Message – This short contribution (similar to the other contributions on all biblical books) attempts to help to unlock a biblical book, in this case, the Book of Jonah, through its opening. Its contents include: Analysis of the book ouverture, a view on the Book of Jonah, inner-biblical connections, guidelines to its reception history, a summary and some bibliographic references.
Research Interests:
In Ps 1,2 it is assumed that the readers understand the expression the Torah of Yahweh and so no interpretation is provided. The phrase acquires its meaning by means of referents external to the psalm (cf. Josh 1; 24). Psalm 1 displays... more
In Ps 1,2 it is assumed that the readers understand the expression the Torah of Yahweh and so no interpretation is provided. The phrase acquires its meaning by means of referents external to the psalm (cf. Josh 1; 24). Psalm 1 displays anaphoric (to the Pentateuch and the Prophets) and cataphoric references (to the Psalter) and these two sets of references are connected to each other. The concept of the Torah of YHWH in its context establishes a fundamental moment in the metatextual function of Ps 1 with regard to the Psalter. The Psalter is connected to the authoritative Scriptures (Torah and Nebi’im) and understood as belonging itself to the Torah of YHWH.
Research Interests: Biblical Studies, History Of The Bible/Biblical Canon, Theology of Scripture, Book of Psalms, Canon Formation, and 14 moreTorah/Pentateuch, Scripture, Prophets of the Hebrew Bible/"Old Testament", Torah, Psalms, Sacred Scripture, Canonization Processes, Hebrew Bible/Old Testament, The Hebrew Psalter, Reading Psalms as a Book, Psalm 1, Torah Study, Holy Scriptures, and JHWH
This article draws upon a reader-response and canonical-hermeneutical perspective in order to analyze the manner in which 2 Sam 22 and Ps 18 are embedded in their respective literary contexts. Psalm 18’s superscription functions both to... more
This article draws upon a reader-response and canonical-hermeneutical perspective in order to analyze the manner in which 2 Sam 22 and Ps 18 are embedded in their respective literary contexts. Psalm 18’s superscription functions both to guide the interpretation of the following psalm as well as evoke its “Doppelgänger” in 2 Sam 22 (and “behind” it the Song of Moses in Deut 32,1-43). It not only contains a prayer articulated in a situation of distress, as a song of thanksgiving it also retrospectively witnesses to divine acts of salvation that have an abiding validity. This analysis demonstrates that the intertextual reading of biblical texts as a significant moment of the “canon” is not a secondary imposition upon these texts from the outside.
Research Interests: Literary Canon, History Of The Bible/Biblical Canon, Intertextuality, Books of Samuel, Book of Psalms, and 19 moreCanon Formation, Reception History, Psalms studies, King David, Psalms, Biblical Intertextuality, Canonical Correlation, Intertextuality and Allusion, Hebrew Bible/Old Testament, Reading Psalms as a Book, Intertextualität, The Book of Psalms, Song of Moses, I & II Samuel, 2 Samuel 22, Deuteronomy 32, Psalm 18, Psalm Titles, and Psalm Superscriptions
To date there have only been a few examinations of the psalms in terms of communication analysis. This article will illustrate the fruitfulness of such an approach by analysing Ps 12 according to it. First it will be demonstrated that the... more
To date there have only been a few examinations of the psalms in terms of communication analysis. This article will illustrate the fruitfulness of such an approach by analysing Ps 12 according to it. First it will be demonstrated that the psalm consists of a series of speeches that occur in a liturgical sequence. It opens and closes with intercessory prayer, which forms a frame around a divine oracle in the centre. This oracle is itself further embedded in two instances of human address speech. The speaker functions as a “mediator” on behalf of a persecuted group. He presents their concerns to God in prayer, communicates God’s response back to them, and also communicates messages to them. The closest parallel to such a sequence can be found in the prophets (Habakkuk); as such Ps 12 is reminiscent of “cult prophecy.”
Research Interests: Discourse Analysis, Biblical Studies, Mediation, Biblical Theology, Literary study of the Bible, and 13 moreBiblical Interpretation, Literary Approaches to Biblical Studies, Biblical Exegesis, Cultic milieu, Psalms, Form Criticism, Hebrew Bible/Old Testament, Reading Strategies and Cognition, Cultic Prophecy, Psalm 12, Communication Analysis, Prophetic Mediation, and Commnication Settings
The development of the text at the beginning of the Book of Hosea (Hos 1:1–2:3) is investigated synchronically. Special attention is paid to the development of the horizons of meaning of “Jezreel”, since it is of central importance. “The... more
The development of the text at the beginning of the Book of Hosea
(Hos 1:1–2:3) is investigated synchronically. Special attention is paid to the development of the horizons of meaning of “Jezreel”, since it is of central importance. “The bloodshed of Jezreel” refers, in view of the theme of “whoring”, to the idolatry of Ahab’s family (especially Jezebel). Analogous to the judgement on the house of Omri which began in 747 BCE and which was connected to Jezreel, judgement on the dynasty of Jehu is announced in 1:2–9. This takes the form of a reinterpretation of the promise of the dynasty as a judgement on the dynasty. In 2:1–3, growth and an increase in the population is announced for the future. Jezreel, the place of bloodshed, becomes a place of fertility. The synchronic analysis suggests a diachronic perspective according to which 1:2–9 comes from the time around 750 BCE (Jeroboam II), while 2:1–3 probably dates from after 720 BCE (Hezekiah).
(Hos 1:1–2:3) is investigated synchronically. Special attention is paid to the development of the horizons of meaning of “Jezreel”, since it is of central importance. “The bloodshed of Jezreel” refers, in view of the theme of “whoring”, to the idolatry of Ahab’s family (especially Jezebel). Analogous to the judgement on the house of Omri which began in 747 BCE and which was connected to Jezreel, judgement on the dynasty of Jehu is announced in 1:2–9. This takes the form of a reinterpretation of the promise of the dynasty as a judgement on the dynasty. In 2:1–3, growth and an increase in the population is announced for the future. Jezreel, the place of bloodshed, becomes a place of fertility. The synchronic analysis suggests a diachronic perspective according to which 1:2–9 comes from the time around 750 BCE (Jeroboam II), while 2:1–3 probably dates from after 720 BCE (Hezekiah).
Research Interests:
This essay contributes to the relevance and use of the enemy, revenge and curse psalms today. According to biblical hermeneutic and current attitudes, the passages of the Psalms 12 and 137 are worked out as examples. Thereafter, the use... more
This essay contributes to the relevance and use of the enemy, revenge and curse psalms today. According to biblical hermeneutic and current attitudes, the passages of the Psalms 12 and 137 are worked out as examples. Thereafter, the use of such statements in today's context is taken into consideration, taking into account considerations of Zenger, Levenson, Volf and LeMon.
Research Interests: Peace and Conflict Studies, Theology, Biblical Studies, History Of The Bible/Biblical Canon, Biblical Theology, and 13 moreBook of Psalms, Church, Moral Judgment, Biblical Hermeneutics, Psalms, Christian theology and biblical studies, Imprecatory Psalms, Retribution, Mennonite theology, Hebrew Bible/Old Testament, Old and new testament, Psalm 137, and Psalm 12
From the Psalms of Asaph (Pss 50, 73-83) to the “Deutero-Asaphite” Psalms in Book IV of the Psalter (Pss 90-106): Considerations about an Asaphite Circle of Transmitters This study first defines five parameters that characterize a... more
From the Psalms of Asaph (Pss 50, 73-83) to the “Deutero-Asaphite” Psalms in Book IV of the Psalter (Pss 90-106): Considerations about an Asaphite Circle of Transmitters
This study first defines five parameters that characterize a transmitter circuit (TC). In addition, four characteristics of palms attributed to Asaph (Pss 50, 73-83) are listed. It is then asserted that, on the basis of the quintessential characteristics of a TC, one can infer with sufficient certainty the existence of an Asaphite circle of transmitters at work in these psalms. There are indications of a similarity between the Asaphite psalms and the members of Book IV of the Psalter (Ps 90-106). This presumption is then tested within the context of a comparative process through which the headings, form and function, concepts and motifs of the psalms in Book IV are meticulously compared to the Asaphite psalms. The confirmed overall Asaphitic imprinting of these psalms indeed shows gradual increments. Consequently, in 14 of the 17 psalm of this section there is a suspected Asaphite influence, while it can be accepted in the case of 8 psalms. In at least 7 of these psalms a direct dependence on the Asaph psalms can be substantiated. It is remarkable that both psalms in Book IV, which are ascribed to David (Ps 101 and 103), practically show no Asaphite colouring. Finally, possible implications are discussed, open question stated and directions indicated which further investigation should follow.
This study first defines five parameters that characterize a transmitter circuit (TC). In addition, four characteristics of palms attributed to Asaph (Pss 50, 73-83) are listed. It is then asserted that, on the basis of the quintessential characteristics of a TC, one can infer with sufficient certainty the existence of an Asaphite circle of transmitters at work in these psalms. There are indications of a similarity between the Asaphite psalms and the members of Book IV of the Psalter (Ps 90-106). This presumption is then tested within the context of a comparative process through which the headings, form and function, concepts and motifs of the psalms in Book IV are meticulously compared to the Asaphite psalms. The confirmed overall Asaphitic imprinting of these psalms indeed shows gradual increments. Consequently, in 14 of the 17 psalm of this section there is a suspected Asaphite influence, while it can be accepted in the case of 8 psalms. In at least 7 of these psalms a direct dependence on the Asaph psalms can be substantiated. It is remarkable that both psalms in Book IV, which are ascribed to David (Ps 101 and 103), practically show no Asaphite colouring. Finally, possible implications are discussed, open question stated and directions indicated which further investigation should follow.
Research Interests:
In a preliminary hermeneutic deliberation, the meaning of the Psalter as a book and the importance of perceiving the individual psalms in sequence (lectio continua) is established. The Davidic Psalter furthermore contains a reception... more
In a preliminary hermeneutic deliberation, the meaning of the Psalter as a book and the importance of perceiving the individual psalms in sequence (lectio continua) is established. The Davidic Psalter furthermore contains a reception vector “back” to the historical narratives in the books of Samuel. In addition to details provided in the psalm headings, the duplicated transmission of the royal Davidic song of thanksgiving, 2 Sam 22 // Ps 18, forms an integral part of this reception connection. In addition to studies that have investigated the textual “prelude” of Ps 18, this article addresses the “postlude” (Ps 19-150). For this purpose, recurrences of Gattung (royal psalms) and of concepts and motifs (refuge, rescue, theo¬phany, etc.) are worked out in view of Ps 18. These are found predominantly in the immediate context (Ps 19-21); in a number of (sapiential) psalms in the first Davidic Psalter; at the end of Books II and III (Ps 71-72; 89); and at the beginning and towards the end of Books IV-V (Ps 91; 94 and especially 144). In reading through the book, one finds a shift in emphasis towards demilitarization, theologizing and an increased stress on piety.
Research Interests:
Beat Weber, “‘There is no salvation for him in God!’ (Psalm 3,3). Direct speech by and to the ‘opponent(s)’ in the Psalms”, in: Andreas Ruwe (ed.), Du aber bist es, ein Mensch meinesgleichen (Psalm 55,14): Ein Gespräch über Psalm 55 und... more
Beat Weber, “‘There is no salvation for him in God!’ (Psalm 3,3). Direct speech by and to the ‘opponent(s)’ in the Psalms”, in: Andreas Ruwe (ed.), Du aber bist es, ein Mensch meinesgleichen (Psalm 55,14): Ein Gespräch über Psalm 55 und seine Parallelen (BThSt 157), Neukirchen-Vluyn: Neukirchener Theologie 2016, 191-267.
The biblical psalms are speeches and consequently part of dialogic events. They do not only constitute prayers of individuals or of groups addressed to God, but there are also – often even within one and the same psalm – various different settings of communication and address.
This paper examines “speaking within speeches” (encapsulated speeches), thus instances of direct speech inserted into sequences of speech in the psalms. More precisely, it concerns “opponent-speeches” in both directions of address: on the one hand, the quotation-like recordings of the words of enemies and wicked people cited by the speaker or speakers; on the other hand, the direct addresses to enemies and wicked people articulated by the speaker or speakers of psalms.
After initial methodological considerations, all 150 psalms are surveyed and all instances of direct communication from or to opponents are tabulated. The main part of the paper consists of a translation of similar passages with short comments coupled with a discussion of the communicative embedding within each psalm. The conclusion makes an analysis of the findings in the following respects: 1. the number and position of the adversary-words; 2. outlines of the communication partners and sequences; 3. speech content and intentions; 4. actual speech or literary replications?; 5. function of the stylistic device of “direct speech”; 6. conclusion and evaluation in view of Psalm 55.
REVIEWS (of the book): ThLZ 142 (2017) 53–56 (E. Gerstenberger).
The biblical psalms are speeches and consequently part of dialogic events. They do not only constitute prayers of individuals or of groups addressed to God, but there are also – often even within one and the same psalm – various different settings of communication and address.
This paper examines “speaking within speeches” (encapsulated speeches), thus instances of direct speech inserted into sequences of speech in the psalms. More precisely, it concerns “opponent-speeches” in both directions of address: on the one hand, the quotation-like recordings of the words of enemies and wicked people cited by the speaker or speakers; on the other hand, the direct addresses to enemies and wicked people articulated by the speaker or speakers of psalms.
After initial methodological considerations, all 150 psalms are surveyed and all instances of direct communication from or to opponents are tabulated. The main part of the paper consists of a translation of similar passages with short comments coupled with a discussion of the communicative embedding within each psalm. The conclusion makes an analysis of the findings in the following respects: 1. the number and position of the adversary-words; 2. outlines of the communication partners and sequences; 3. speech content and intentions; 4. actual speech or literary replications?; 5. function of the stylistic device of “direct speech”; 6. conclusion and evaluation in view of Psalm 55.
REVIEWS (of the book): ThLZ 142 (2017) 53–56 (E. Gerstenberger).
Research Interests:
The Twofold Docking of the Psalter: Canon-hermeneutical Considerations about the “Interfaces” Formed by Psalm 18 // 2 Samuel 22 as well as Psalm 96 and 105-106 // 1 Chronicles 16: The article focuses on the two most extensive overlaps... more
The Twofold Docking of the Psalter: Canon-hermeneutical Considerations about the “Interfaces” Formed by Psalm 18 // 2 Samuel 22 as well as Psalm 96 and 105-106 // 1 Chronicles 16:
The article focuses on the two most extensive overlaps between the Psalter and other biblical books. These two cases of intertextuality between the Psalter and the books of Samuel on the one hand, and the books of Chronicles on the other, are investigated from a canon-hermeneutical (synchronous) perspective. The insights gained from studying these two interfaces are formulated in two sets of five theses each. This is then augmented with five additional theses of final considerations.
The above-mentioned interfaces between the Psalter on the one hand and Samuel and Chronicles on the other are supported and underlined by additional, flanking phenomena which go beyond the specific sections of text. In the case of 2 Sam 22 // Ps 18, the system of biographical Davidic headings in the Psalms implies a vector of reading and understanding of the two canonical books like this: Sam <= Ps. In the case of the overlaps between Pss 96 and 105-106 // 1 Chr 16, the form of reception can be described as a collage, while the vector of reading is in the opposite direction, namely: Pss => Chr. The twofold docking of the Psalter happens under the banner of praise of God and carries with it a contrary aspect (an intersecting pattern): Ps 18 leads via 2 Sam 22 to the “end” and teaches that the present should be understood from the perspective of the conclusion: David offers praise to God in view of the victory over all his enemies. Pss 96 and 105-106, on the other hand, serve in the new form of 1 Chr 16:8-36 an opening or a foundational purpose (24).
What should be noticed is the different “locations” in the Psalter: The connection with Samuel directs one to Books I and II of the Psalter; the connection with Chronicles towards Books IV and V, thus converging on the main caesura in the Psalter. Seen from the perspective of the Psalter, one set of tracks runs analaptically back to the ‘political’ David of the books of Samuel, another set runs proleptically forward towards the David who is involved in the worship of Israel in the books of Chronicles (25).
The twofold docking of the Psalter therefore opens up a view on two Davidic accentuations in the Psalter which are unified yet distinct. In terms of its position at the beginning of the Ketubim, the Psalter acquires a bridging or bracketing function in the later tripartite canon between the Torah and Nebi’im on the one hand and the other books of the Ketubim on the other.
The article focuses on the two most extensive overlaps between the Psalter and other biblical books. These two cases of intertextuality between the Psalter and the books of Samuel on the one hand, and the books of Chronicles on the other, are investigated from a canon-hermeneutical (synchronous) perspective. The insights gained from studying these two interfaces are formulated in two sets of five theses each. This is then augmented with five additional theses of final considerations.
The above-mentioned interfaces between the Psalter on the one hand and Samuel and Chronicles on the other are supported and underlined by additional, flanking phenomena which go beyond the specific sections of text. In the case of 2 Sam 22 // Ps 18, the system of biographical Davidic headings in the Psalms implies a vector of reading and understanding of the two canonical books like this: Sam <= Ps. In the case of the overlaps between Pss 96 and 105-106 // 1 Chr 16, the form of reception can be described as a collage, while the vector of reading is in the opposite direction, namely: Pss => Chr. The twofold docking of the Psalter happens under the banner of praise of God and carries with it a contrary aspect (an intersecting pattern): Ps 18 leads via 2 Sam 22 to the “end” and teaches that the present should be understood from the perspective of the conclusion: David offers praise to God in view of the victory over all his enemies. Pss 96 and 105-106, on the other hand, serve in the new form of 1 Chr 16:8-36 an opening or a foundational purpose (24).
What should be noticed is the different “locations” in the Psalter: The connection with Samuel directs one to Books I and II of the Psalter; the connection with Chronicles towards Books IV and V, thus converging on the main caesura in the Psalter. Seen from the perspective of the Psalter, one set of tracks runs analaptically back to the ‘political’ David of the books of Samuel, another set runs proleptically forward towards the David who is involved in the worship of Israel in the books of Chronicles (25).
The twofold docking of the Psalter therefore opens up a view on two Davidic accentuations in the Psalter which are unified yet distinct. In terms of its position at the beginning of the Ketubim, the Psalter acquires a bridging or bracketing function in the later tripartite canon between the Torah and Nebi’im on the one hand and the other books of the Ketubim on the other.
Research Interests: Biblical Studies, History Of The Bible/Biblical Canon, Biblical Theology, Books of Samuel, Book of Psalms, and 14 moreBiblical Interpretation, Canon Formation, Psalms studies, Biblical Hermeneutics, Psalms, Chronicles, Canonization Processes, Hebrew Bible/Old Testament, Reading Psalms as a Book, Psalm 95, 2 Samuel 22, Psalm 18, 1 Chronicles 16, and Psalms 105-106
The antiphonic song for four voices, “Ausgang und Eingang, Anfang und Ende ...” (“Going out and coming in, beginning and end ...”) was composed by the Evangelical-Lutheran deacon Joachim Schwarz in 1962. It quickly found acceptance in the... more
The antiphonic song for four voices, “Ausgang und Eingang, Anfang und Ende ...” (“Going out and coming in, beginning and end ...”) was composed by the Evangelical-Lutheran deacon Joachim Schwarz in 1962. It quickly found acceptance in the German Evangelical hymnals (EG 175; RG 345) and also elsewhere. The article provides, on the occasion of the retirement of the Old Testament scholar Herbert H. Klement from the Staatsunabhänigigen Theologischen Hochschule (STH) in Basel some consideration of this canon and beyond it of biblical instances of going in, crossing over, and going out. The canon focuses on the extensive, two lines long subject. It consists of two polar pairs (merisms) expressing spatial and temporal events comprehensively. The biblical point of reference is Ps 121:8 (Luther translation), see also Deut 28:6. The “Thou”-addressing and the invocatio Dei in the third line defines the song as a prayer. The supplication in the last line points to human neediness and dependence on God. The biblical part is dedicated first of all to the Hebrew and Greek words for “beginning” in Gen 1:1; John 1:1; 1 John 1:1 and Mark 1:1 (see also the Toledot-introductions as sub-structuring of Genesis). Some thoughts are shared about the beginnings and conclusions of other books, in which the contributions in terms of work of the honoree (Sam) and that of this author (Pss) are given special consideration. The bracketing of the two Bible books of Samuel and Psalms in the form of narratio and poetica is done via the figure of David, in particular the “duplicated” royal song of thanksgiving (2 Sam 22 / Ps 18) and the biographical notes in the headings of the Psalms (see in addition to this also 1 Sam 2:1-10; 2 Sam 23:1-7). The Psalter is opened not only by a beatitude, but this (sapiential) form is also give a structure-forming function (in conjunction with the final doxologies in the five books of the Psalter). Similar phenomena are found inter alia also at the end of the Torah (Deut 33:29), at the beginning of the first sermon of Jesus (Mt 5:3-11), and in the book of Revelation (1:3; 22:7, 14).
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This contribution considers in a canon-hermeneutical perspective the dual form of the royal Davidic song of thanksgiving in 2 Sam 22 / Ps 18. The focus is not considerations regarding its origin but rather an attempt to trace the trail of... more
This contribution considers in a canon-hermeneutical perspective the dual form of the royal Davidic song of thanksgiving in 2 Sam 22 / Ps 18. The focus is not considerations regarding its origin but rather an attempt to trace the trail of a reader who moves from 2 Sam to Ps 18 canon-theologically. As part of a lectio continua et (proto)canonica, the influence of 2 Sam 22 is acknowledged to be present already in the “foreground” of Ps 18 (= 2 Sam 22), namely in the range of Psalms 2-17, and its effect on the meaning of these psalms is considered. This hermeneutical horizon, which is based especially on the motif complex of seeking refuge in YHWH, is constructed in the transition from Ps 2 to 3 in the minds of those who have an intimate knowledge of Scripture and who meditate on and pray from the psalms. In the psalms following Ps 3, the echoes are indeed less strong, but since text signals resurface from time to time, 2 Sam 22 is kept alive as an interpretive horizon. In Psalm 17, just before the "drawing in" of the song of thanksgiving from 2 Sam 22 as Psalm 18, it is amplified again. The doubling of the earlier text in the form of Ps 18 portrays this royal Davidic song of thanksgiving as being exceptionally important. In the concluding part of the contribution, some implications of this significance are outlined for the interpretation of the Psalter.
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This study, written by Benjamin Kilchör and Beat Weber, combines a description of the communication structures in Ps 50 with an investigation of the underlying (Pentateuchal) tra-ditions and their use in the psalm. This psalm,... more
This study, written by Benjamin Kilchör and Beat Weber, combines a description of the communication structures in Ps 50 with an investigation of the underlying (Pentateuchal) tra-ditions and their use in the psalm. This psalm, predominantly com-posed of prophetic speeches, contains three divine speeches with different addressees: v. 5 (heaven and earth), vv. 7-15 (the people as a whole) and vv. 16b-23 (the wicked). A liturgical setting in the con-text of a renewal of the covenant seems likely, as textual rela-tionships (cf. Deut 30-33; Josh 22; 24 inter alia) indicate. Deutero-nomic traditions and texts and Levitical imprinting in particular form the background of the Psalm. It contains a North-Israelite fla-vour but might have its setting in Jerusalem (Zion, v. 2). A dating af-ter the fall of the Northern Kingdom (722 B.C.E.), probably in the reign of King Hezekiah, can be assumed. This makes it possible to group Ps 50 with other Asaph psalms. Regarding the other two “feast-psalms,” it might be later than the Asaphite Ps 81 (probably from the Northern Kingdom and before 722 B.C.E.), but is evidently significantly older than Ps 95.
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Die Psalmen: Persönliche Akzente zu Psalmen und Psalter sowie deren Erforschung, in: „Wie ein Baum, eingepflanzt an Wasserrinnen“ (Psalm 1,3). Beiträge zur Poesie und Theologie von Psalmen und Psalter für Wissenschaft und Kirche (ed. T. Uhlig, ABIG 41), Leipzig (Evang. Verlagsanstalt) 2014, 18–29more
The Psalms: Personal Notes on the Psalms, the Psalter and Research on Them: The article presents reflections on the nature of the psalms, sketches the development of this anthology and outlines some of the authors personal notes on three... more
The Psalms: Personal Notes on the Psalms, the Psalter and Research on Them:
The article presents reflections on the nature of the psalms, sketches the development of this anthology and outlines some of the authors personal notes on three main focal points that recent research needs to focus on: 1. recent research needs to study individual psalms by taking into account their poetry that integrates shape (language) and content (message) of the psalms (poetic approach); 2. the development of the psalter needs to be illuminated (historical approach); 3. the validity of the psalter needs to be determined (canonical or canon-hermeneutical approach). The article concludes with notes on the double nature of the Book of Psalms (the pluriformity of individual psalms on the one hand, and the unity of the book, on the other hand) and its special status of being Word to God (prayer) and Word of God (Scripture).
The article presents reflections on the nature of the psalms, sketches the development of this anthology and outlines some of the authors personal notes on three main focal points that recent research needs to focus on: 1. recent research needs to study individual psalms by taking into account their poetry that integrates shape (language) and content (message) of the psalms (poetic approach); 2. the development of the psalter needs to be illuminated (historical approach); 3. the validity of the psalter needs to be determined (canonical or canon-hermeneutical approach). The article concludes with notes on the double nature of the Book of Psalms (the pluriformity of individual psalms on the one hand, and the unity of the book, on the other hand) and its special status of being Word to God (prayer) and Word of God (Scripture).
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Examining the arrangement of biographical notices in the titles of psalms ascribed to David reveals that these are not placed haphazardly. Their order and correlation conveys a message to the reader of the first two Davidic collections of... more
Examining the arrangement of biographical notices in the titles of psalms ascribed to David reveals that these are not placed haphazardly. Their order and correlation conveys a message to the reader of the first two Davidic collections of psalms. There are two main horizons, one reflecting on the conflict between Saul and David (Pss 34; 52-59, followed by Ps 60 with national enemies), another reflecting on the conflict between David and Absalom (Ps 3-7; 63). The headings of Pss 18 (doubling 2 Sam 22) and Ps 51 (in connection with Ps 2 and 72) are of special hermeneutical significance, as they guide the reader’s understanding of such biographical information, signalling relationships between the headings of different psalms als well as back to the narrative of the Book of Samuel (1-2 Sam). In the midst of prayers in which David is struggling with enemies, Ps 18 foregrounds the salvation of JHWH “at the end.” Pss 2; 51 and 72 are interconnected by the common theme of the house of David and the prophetic voice of Nathan adressed twice to king David (2 Sam 7; 12).
Research Interests: Biblical Studies, Intertextuality, Biblical Theology, Rereading and Intertextuality, Books of Samuel, and 12 moreBook of Psalms, Canon Formation, Biblical Exegesis, Psalms studies, Inner-Biblical Exegesis, King David, Psalms, History of King David, Hebrew Bible/Old Testament, The Book of Psalms, 2 Samuel 22, and Psalm 18
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The monograph by Schniedewind, “Word of God in Transition,” compares the books of Samuel and Kings with Chronicles and proposes that the office of Prophet was changed into that of Exegete in the Second Temple Period. This article tests... more
The monograph by Schniedewind, “Word of God in Transition,” compares the books of Samuel and Kings with Chronicles and proposes that the office of Prophet was changed into that of Exegete in the Second Temple Period. This article tests the hypothesis using “Asaph-texts” found in the Psalter and Chronicles. Four corpora of texts are demarcated: Asaph-psalms; “deutero-Asaphite” psalms in the group Pss 90–106*, and sections of Ezra-Nehemiah and Chronicles. The divine oracles are investigated in terms of their extent, quality, and nature and pronouncements on prophecy are also included. The result is that an Asaphite continuum of prophetic speech is identified which could not have existed without the involvement of a circle of trandents over a long time. At the same time it becomes clear how the divine oracles were transformed into genuine cultic prophecy over time, and from that to prophetic exegesis of Scripture. Schniedewind’s thesis was thus both confirmed and substantiated
by increasing the scope of the investigation.
by increasing the scope of the investigation.
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This paper, presented for receiving the Johann-Tobias Beck-award 2011, gives in its first part fresh ideas from the insights of the award-winning book; its second part gives biblical input from Ps 2 to encourage our (modern)... more
This paper, presented for receiving the Johann-Tobias Beck-award 2011, gives in its first part fresh ideas from the insights of the award-winning book; its second part gives biblical input from Ps 2 to encourage our (modern) globalisation.– The Psalter is more than an accumulation of different psalms that one can take apart and use each in isolation. The Psalter is primarily a book, and its psalms are to be read in its given sequence. By this method of reading they receive an additional meaning. The three first psalms have the function of an overture, which programmatically opens up the horizon of the Psalter. By mentioning the main topics they give an introduction as to how to read the follow-up.– In this overture Ps 2 articulates the question of power and answers by presenting a „high messianology“. This psalm describes a global conflict between the nations of the earth and their rulers on the one side and the King of heaven and his Anointed on the other side. Against all threatening postures the victory of God is undoubted – and the community of the Messiah knows that it is hidden and protected within it.
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This article is intended to be an exegetically useful foundation for a theory of Biblical Hebrew (lyrical) poetry, with the center of gravity in the psalms. I take up the research on poetry of pioneer linguists and literary theorists... more
This article is intended to be an exegetically useful foundation for a theory of Biblical Hebrew (lyrical) poetry, with the center of gravity in the psalms. I take up the research on poetry of pioneer linguists and literary theorists Bühler-Jakobson and Lotman and its application to Biblical Hebrew poetry by, among others, Alter, Berlin, and Nel. I describe “repetition” (or recurrence) as the basic phenomenon. It subsumes not only parallelismus membrorum but also other forms of poetic and structural equivalence. This characteristic feature of biblical poetry establishes a multidimensional network of intra- and extratextual connections that produces a compaction and polysemy not found in the same density and complexity in other literary genres. Important insights are exemplified by three psalms that I have selected for their appropriateness (Pss 3, 13, and 130). The purpose is to elucidate the theory and make it useful for the exegesis of lyrical biblical texts.
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This essay, (originally) a contribution to the Lux Festschrift, explores the theology of a sub-composition of the Psalter. It investigates the macro meaning actualized by the final form of Books I–III (Pss 1–89). The refrain of the song,... more
This essay, (originally) a contribution to the Lux Festschrift, explores the theology of a sub-composition of the Psalter. It investigates the macro meaning actualized by the final form of Books I–III (Pss 1–89). The refrain of the song, »[Like] a Bridge over Troubled Water«, serves as a metaphor thereof. The wisdom redaction of the Psalter laid down pillars and set expanses over the troubled waters of chaos and turmoil, which find expression in the Psalter’s prayers. Ps 1, the wisdom-themed gateway to the Psalter, connects the Psalms with two blocs of established authoritative literature, the Law and the Prophets, by
means of cross-references to strategic passages thereof. Ps 1, besides making these connections, functions as an introduction to the collection. The psalm prefaces the collection with a wisdom-style blessing followed by admonition and promise contingent on making YHWH’s direction the compass of one’s life. The praying and thinking person will make her way through life and the Psalter in just this fashion. Later in the collection, Pss 9–10 and 37 are pillars, which support the same bridge-over-troubled-water content. Ps 41 at the end of Book I, Ps 73 at the beginning of Book III, and Ps 78, which is central to the Asaph collection and to the entire Psalter, serve the same purpose. They are strategically placed wisdom-theological signposts placed where they are by a
circle with care of the Psalter, a circle, which understood the Psalter to be a collection to memorize and reflect on. The signposts are meant to pave the way to a life filled with flourishing and praise of God.
means of cross-references to strategic passages thereof. Ps 1, besides making these connections, functions as an introduction to the collection. The psalm prefaces the collection with a wisdom-style blessing followed by admonition and promise contingent on making YHWH’s direction the compass of one’s life. The praying and thinking person will make her way through life and the Psalter in just this fashion. Later in the collection, Pss 9–10 and 37 are pillars, which support the same bridge-over-troubled-water content. Ps 41 at the end of Book I, Ps 73 at the beginning of Book III, and Ps 78, which is central to the Asaph collection and to the entire Psalter, serve the same purpose. They are strategically placed wisdom-theological signposts placed where they are by a
circle with care of the Psalter, a circle, which understood the Psalter to be a collection to memorize and reflect on. The signposts are meant to pave the way to a life filled with flourishing and praise of God.
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With the help of reception-aesthetic considerations and with regard to the hermeneutics of the book and canonical theology, the beginning of the book of Psalms is interpreted as an introduction to the message of the whole book. Because... more
With the help of reception-aesthetic considerations and with regard to the hermeneutics of the book and canonical theology, the beginning of the book of Psalms is interpreted as an introduction to the message of the whole book. Because the reader encounters the book primarily in the form of a consecutive reading from one psalm to the next, and since Pss 1–3 each involves a new
theme and level of communication (which is no longer the case with Ps 4 in that categorical manner), the article argues for a threefold overture: »(Torah-)Wisdom« (Ps 1), the »Royal Rule of God and his Anointed« (Ps 2), and »Praying with David« (Ps 3) are the three main theological and spiritual themes of the Psalter. The commonly held opinion that Pss 1 and 2 form a double portal into the Psalter is brought into question since the pairing of Pss 1–2 on the one hand and the grouping of Pss 3–14 as the first ensemble of the first Davidic Psalter (Pss 3–41*) on the other is perceptible only after a re-reading and memorizing of the book. Thereby Ps 3 has a double duty function (Janus-head): It belongs to the ouverture as its end (Ps 1–3) and at the same time it forms the beginning of the first group of Davidic Psalms (Ps 3ff.). Two different techniques of arrangement of psalms should be recognized: The prayers (of David), beginning with Ps 3, are placed in a series of adjacent psalms. But from time to time Wisdom- and Royal Psalms are inserted at (the most) strategic places in order to interrupt the main line of prayer for theological reflection. Some hints are given of how the themes addressed in Pss 1–3 as the overture to the Psalter are developed in the book as a whole.
theme and level of communication (which is no longer the case with Ps 4 in that categorical manner), the article argues for a threefold overture: »(Torah-)Wisdom« (Ps 1), the »Royal Rule of God and his Anointed« (Ps 2), and »Praying with David« (Ps 3) are the three main theological and spiritual themes of the Psalter. The commonly held opinion that Pss 1 and 2 form a double portal into the Psalter is brought into question since the pairing of Pss 1–2 on the one hand and the grouping of Pss 3–14 as the first ensemble of the first Davidic Psalter (Pss 3–41*) on the other is perceptible only after a re-reading and memorizing of the book. Thereby Ps 3 has a double duty function (Janus-head): It belongs to the ouverture as its end (Ps 1–3) and at the same time it forms the beginning of the first group of Davidic Psalms (Ps 3ff.). Two different techniques of arrangement of psalms should be recognized: The prayers (of David), beginning with Ps 3, are placed in a series of adjacent psalms. But from time to time Wisdom- and Royal Psalms are inserted at (the most) strategic places in order to interrupt the main line of prayer for theological reflection. Some hints are given of how the themes addressed in Pss 1–3 as the overture to the Psalter are developed in the book as a whole.
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This article begins by making a number of general observations on the meaning of (biblical) figures of speech. The images found in Psalm 1 are subsequently investigated in more detail. This is done with the help of syntactic, semantic and... more
This article begins by making a number of general observations on the meaning of (biblical) figures of speech. The images found in Psalm 1 are subsequently investigated in more detail. This is done with the help of syntactic, semantic and tradition-historic and intertextual inquiries. The comparison of the
righteous person with a tree is examined in great detail, while the comparison with chaff and the metaphor of life as a journey on a road are treated more cursorily. From the discussion it transpires how carefully and purposefully the image of the tree is implemented in the opening chapter of the Psalter. With this image, flashbacks are made to (canonical) scriptural contexts; but previews are also created of contexts within the Psalter itself, thereby creating
significant additional facets of meaning.
righteous person with a tree is examined in great detail, while the comparison with chaff and the metaphor of life as a journey on a road are treated more cursorily. From the discussion it transpires how carefully and purposefully the image of the tree is implemented in the opening chapter of the Psalter. With this image, flashbacks are made to (canonical) scriptural contexts; but previews are also created of contexts within the Psalter itself, thereby creating
significant additional facets of meaning.
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Recent psalm studies do not focus only on individual psalms but also consider the process of the psalms becoming the psalter, i.e. a book. In German-speaking studies especially Erich Zenger has advocated this approach. In addition to this... more
Recent psalm studies do not focus only on individual psalms but also consider the process of the psalms becoming the psalter, i.e. a book. In German-speaking studies especially Erich Zenger has advocated this approach. In addition to this predominantly historical approach a different approach needs to be developed in order to determine a theology of the psalter that moves in an opposite direction. From a canon-theological perspective, analysis would start with the psalter as a whole moving on to individual psalms. This is necessary because, in a certain way, the final product of the composition of the psalter is the starting point of its understanding: Three points are mentioned in relation to this additional approach: 1. The psalter as a book shows traces of a canonical dependency, insofar as it points back to Tora and Nebi’im. This referentiality is one of its characteristics, which means the psalter as a book never existed in isolation, but has been composed as part of a larger whole from the beginning. Accordingly, a canon-hermeneutical perspective uses a partitive approach leading from the whole to the individual, in contrast to the historical approach. 2. One special characteristic of the psalter is its double form: on the level of individual psalms we find poetry; on the level of the catenation of psalms in the psalter we find narrative. On the level of the psalter the poetry of individual psalms become narrative. This change of genre demands different reading strategies, which are lectio repetitiva (poetica =) and lectio continua (narrativa). The beginning of the book (Ps 1) aims at both reading strategies. 3. By juxtaposing narrative and poetry, the psalter combines present and past, complementary to other biblical books. While in the latter, history is interrupted and brought into present by the inclusion of poems, in the psalter liturgically present poems receive a historical foundation. The psalter »tells« of the Tora and presents the poetry of psalms as the will and word of God. By this means, the psalter combines the vertical dimension of adressing God (prayer) and the horizontal dimension of communication (wisdom). On the one hand, the psalter as instruction in the form of narrative is performed as prayer; on the other hand, the prayers of the psalter result in instruction. The psalter is the word to God and the word of God simultaneously.
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This article inquires into the meaning of the name “Asaph” by examining the inscriptional and Biblical evidence for bearers of this name. The main focus is upon those bearers of the name (and their descendants) who are mentioned in the... more
This article inquires into the meaning of the name “Asaph” by examining the inscriptional and Biblical evidence for bearers of this name. The main focus is upon those bearers of the name (and their descendants) who are mentioned in the superscriptions to twelve psalms (Pss 50; 73-83) and in the books of Ezra-Nehemiah and Chronicles. The characteristics associated with Asaph and the Asaphites will be presented by means of the aforementioned Biblical books. This article will then present two current scholarly paradigms for explaining the history of the Asaphites. According to the first model, the Asaphites are, on the whole, an exilic or post-exilic guild of Levitical singers. They originated with the collective songs of lament sung after the downfall of Jerusalem in 587 B.C.E. and continued until at least the time of Chronicles (probably the late Persian period). The second model reckons with a longer history. There are indications in the Asaph psalms in particular that they date back to the northern kingdom of Israel and that they were concerned with lamenting its downfall around 722 B.C.E. The tradents of these Psalms (and perhaps other northern traditions) brought them to Judah. Here this group seems to have gained influence at the royal court and/or the temple, presumably during the time of Hezekiah. Through a process of reinterpretation and by adding a new song (Ps 79), these psalms that originally lamented the downfall of the northern kingdom came to serve as a similar function for the downfall of the southern kingdom. Later, the Asaphites were significantly involved in to the worship of the post-exilic temple. In conclusion, this article will express preference for the second model..
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Recently, a few scholars questioned the thesis of a prophetic persona responsible for Isaiah 40–55/66. It has been argued (by Prof. Ulrich Berges and others) that temple singers/musicians (as we hear of them in postexilic literature,... more
Recently, a few scholars questioned the thesis of a prophetic persona responsible for Isaiah 40–55/66. It has been argued (by Prof. Ulrich Berges and others) that temple singers/musicians (as we hear of them in postexilic literature, especially Chronicles) are responsible for Isaiah 40ff. This essay investigates that proposition from the viewpoint of the Asaphite Psalms and their corpus in the Asaphite part of the Psalter (Book III), as well as the “Deutero-Asaphite” part of the Psalter (Book IV). In an exemplary disposition, three interfaces between “Asaph” (Pss 50; 73–83; 90–106*) and “Isaiah” (Isa 40–66) are examined: (1st) The reception and transformation of the Exodus-tradition in Psalm 77 and Isaiah 40–55; (2nd and most extensively) the way of dealing with catastrophic situations in Psalms 77–79 (plus Ps 106); and Isaiah 63:7–64:11; (3rd) the “new song” in Isaiah 42:10–13 (plus other hymns) and in Psalm 96/98. In the final part, observations and
indications of these intertextual investigations are evaluated and
summarised. There seems to be interesting proximities and
interdependencies between the two textual strata, so that the thesis of (Asaphite) temple singers as the group responsible for composing, transmitting and/or editing (also) the exilic-postexilic part of Isaiah 40ff. can be substantiated. It must be admitted, however, that this study is only a test case and does not examine the levitical (Asaphite and Qorachite) Psalms or Isaiah 40–66 overall.
indications of these intertextual investigations are evaluated and
summarised. There seems to be interesting proximities and
interdependencies between the two textual strata, so that the thesis of (Asaphite) temple singers as the group responsible for composing, transmitting and/or editing (also) the exilic-postexilic part of Isaiah 40ff. can be substantiated. It must be admitted, however, that this study is only a test case and does not examine the levitical (Asaphite and Qorachite) Psalms or Isaiah 40–66 overall.
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Ps 88 consists of two cantos (2–10a|10b–19), four stanzas, ten strophes, and twenty bicola. Two bicola consistently combine to form a strophe, and two, sometimes three strophes form stanzas. Two stanzas make up the psalm’s first half (a... more
Ps 88 consists of two cantos (2–10a|10b–19), four stanzas, ten strophes, and twenty bicola. Two bicola consistently combine to form a strophe, and two, sometimes three strophes form stanzas. Two stanzas make up the psalm’s first half (a canto), and two stanzas make up its second half (a second canto). The
psalm-halves, which contribute to the alternating structure of the whole (ABA’B’), correspond and complete one another (a diptych).– The speaker reviews the past and reports on the persistent suffering and prayer which is his. Vv. 3, 11, and 15 are to be understood as quotable coordinated »prayers within a prayer.« Along with the recurrent apostrophes of God (vv. 2, 10, and 14),
they actualize the whole: Despite darkness and the lack of a reply, they keep the direct address to YHWH as the »God of my salvation!« (2a) alive.– Based on this structual analysis, the subsequent study of the poetics and especially the
ound patterns and other stylistic figures of Psalm 88 further contributes to its interpretation. The ways in which sonic figures can serve to counter traumatic need in the psalm are discussed. The vocative expression in the opening line,»Yhwh, God of my salvation!«, already marks an important moment in this process.
Because of the divine silence, dialogue does not take place. And yet, the situation is expressed via details of the psalm’s structure, including the alternating sonic expressions of first and second person suffixes. There is a progressive descent from the opening exclamation to the dismayed and powerlessly whispered conclusion in which »a dark place« occupies the foreground.
psalm-halves, which contribute to the alternating structure of the whole (ABA’B’), correspond and complete one another (a diptych).– The speaker reviews the past and reports on the persistent suffering and prayer which is his. Vv. 3, 11, and 15 are to be understood as quotable coordinated »prayers within a prayer.« Along with the recurrent apostrophes of God (vv. 2, 10, and 14),
they actualize the whole: Despite darkness and the lack of a reply, they keep the direct address to YHWH as the »God of my salvation!« (2a) alive.– Based on this structual analysis, the subsequent study of the poetics and especially the
ound patterns and other stylistic figures of Psalm 88 further contributes to its interpretation. The ways in which sonic figures can serve to counter traumatic need in the psalm are discussed. The vocative expression in the opening line,»Yhwh, God of my salvation!«, already marks an important moment in this process.
Because of the divine silence, dialogue does not take place. And yet, the situation is expressed via details of the psalm’s structure, including the alternating sonic expressions of first and second person suffixes. There is a progressive descent from the opening exclamation to the dismayed and powerlessly whispered conclusion in which »a dark place« occupies the foreground.
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The formulas אשׁרי and ברוך appear in the Psalter often in conspicuous places. All these significant places are listed in tables in the article and the incidence and function of each of these instances are discussed. The main focus of the... more
The formulas אשׁרי and ברוך appear in the Psalter often in conspicuous places. All these significant places are listed in tables in the article and the incidence and function of each of these instances are discussed. The main focus of the investigation is, however, on the analysis of those psalms in which both formulas occur together. Such instances of simultaneous occurrence of macarism and eulogy are not only found in the closing psalms of Parts I–IV of the Psalter (Pss 41; 72 [verbal form]; 89; and 106), but also at the end of Part V (Pss 144[–145]) before the final Hallel (Ps 146–150), and also in the mammoth Ps 119 (located in the centre of Book V). This state of affairs can hardly be accidental; it is much more probable that the double address in these psalms in a horizontal (macarism) and vertical (eulogy) direction is indicative of a compositional and theological intention. Since they are located in contexts of teaching and praise, these terms point toward the basic dimensions and functions of the Psalter as a composition. On top of that, they bring – against the background of Deut 33 and 1Kgs 10 – Davidic-Salomonic perspectives to the Psalter and enhance the fivefold structure of the Psalter, creating a clearer analogy between
the Psalter and the Pentateuch.
the Psalter and the Pentateuch.
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This is the first article in a series of two, written by Phil Botha and Beat Weber, which investigate the meaning of Psalm 3. In this contribution, the syntax of the verbs and the aspects of time in Psalm 3 are analysed. This is... more
This is the first article in a series of two, written by Phil Botha and Beat Weber, which investigate the meaning of Psalm 3. In this contribution, the syntax of the verbs and the aspects of time in Psalm 3 are analysed. This is correlated with a poetic analysis of the psalm. A division of three stanzas (2-4||5-7||8-9) is proposed in which each of the three sections is seen to de-scribe a movement from prayer to a confession of trust. The first and the last stanza seem to be two parts of a prayer in the present tense, spoken by a suppliant who is under attack from a large number of enemies. The central stanza seems to contain a description of a prayer by the same person in the past, as well as the nocturnal ans-wer of YHWH to this prayer, something that gave the suppliant the courage in his present situation of distress to react with confidence to the fear instilled by the enemies and their words.
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In this article, the second in a series of two on Ps 3, written by Phil Botha and Beat Weber, the contribution which its immediate literary context and its heading makes to the interpretation of Ps 3 is discussed. It seems that Ps 3 is... more
In this article, the second in a series of two on Ps 3, written by Phil Botha and Beat Weber, the contribution which its immediate literary context and its heading makes to the interpretation of Ps 3 is discussed. It seems that Ps 3 is connected to its immediate neighbours, Pss 1-2 on the one hand, and Pss 4-14 on the other, with the help of key-words and shared motifs. The heading draws attention to intertextual connections it has with the narrative of Absalom’s revolt in 2 Sam 15-19 and with David’s song of tri-umph in 2 Sam 22, and through this last mentioned text also with the rest of the Psalter. Ps 3 can consequently be viewed as part of the ‘overture’ of the Psalter consisting of Pss 1-3, but simultaneously as the first exemplaric prayer of David which he formulated under dif-ficult circumstances. The connections with 2 Sam 22 also suggest that the psalm can only be properly understood from the perspective of David’s victory over ‘all’ his enemies.
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While references in Ps 1 to passages in the corpus of the Nebi’im are generally recognized, this does not apply to the same extent to connections with the »Torah« (Pentateuch). The analysis of the opening verses shows that the connection... more
While references in Ps 1 to passages in the corpus of the Nebi’im are generally recognized, this does not apply to the same extent to connections with the »Torah« (Pentateuch). The analysis of the opening verses shows that the connection to the Torah is established through allusions to passages from Deuteronomy. One important context seems to be Deut 6:4–9 (especially v. 7). This text was probably known better than any other in early Judaism and can therefore be recognised as background for the interpretation of Ps 1:1–2. Further affinities are noticed to Deut 17:14–20 and Deut 33:29. These connections are
strengthened when the clasping together (through the inclusio formed by the macarisms) of the sapiential Ps 1 with the royal Ps 2 is taken into consideration. With Ps 1(–2) as a purposefully located opening for the book of Psalms, not only was a directive intended for the reading of the Psalter (»inside space«), but a connection was also established to already available authoritative forms of scripture (»outside space«). In this regard one can thus speak in a
canon-theological perspective of Ps 1 as a »door to the Torah of YHWH«, since it does not only introduce the five books of David (the Psalter), but also establishes connections to the five books of Moses (the Pentateuch).
strengthened when the clasping together (through the inclusio formed by the macarisms) of the sapiential Ps 1 with the royal Ps 2 is taken into consideration. With Ps 1(–2) as a purposefully located opening for the book of Psalms, not only was a directive intended for the reading of the Psalter (»inside space«), but a connection was also established to already available authoritative forms of scripture (»outside space«). In this regard one can thus speak in a
canon-theological perspective of Ps 1 as a »door to the Torah of YHWH«, since it does not only introduce the five books of David (the Psalter), but also establishes connections to the five books of Moses (the Pentateuch).
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Ps 88 consists of two cantos (2–10a|10b–19), four stanzas, ten strophes, and twenty bicola. Two bicola consistently combine to form a strophe, and two, sometimes three strophes form stanzas. Two stanzas make up the psalm’s first half (a... more
Ps 88 consists of two cantos (2–10a|10b–19), four stanzas, ten strophes, and twenty bicola. Two bicola consistently combine to form a strophe, and two, sometimes three strophes form stanzas. Two stanzas make up the psalm’s first half (a canto), and two stanzas make up its second half (a second canto). The
psalm-halves, which contribute to the alternating structure of the whole (ABA’B’), correspond and complete one another (a diptych).– The speaker reviews the past and reports on the persistent suffering and prayer which is his. Vv. 3, 11, and 15 are to be understood as quotable coordinated »prayers within a prayer.« Along with the recurrent apostrophes of God (vv. 2, 10, and 14),
they actualize the whole: Despite darkness and the lack of a reply, they keep the direct address to YHWH as the »God of my salvation!« (2a) alive.– Based on this structual analysis, the subsequent study of the poetics and especially the
ound patterns and other stylistic figures of Psalm 88 further contributes to its interpretation. The ways in which sonic figures can serve to counter traumatic need in the psalm are discussed. The vocative expression in the opening line,»Yhwh, God of my salvation!«, already marks an important moment in this process.
Because of the divine silence, dialogue does not take place. And yet, the situation is expressed via details of the psalm’s structure, including the alternating sonic expressions of first and second person suffixes. There is a progressive descent from the opening exclamation to the dismayed and powerlessly whispered conclusion in which »a dark place« occupies the foreground.
psalm-halves, which contribute to the alternating structure of the whole (ABA’B’), correspond and complete one another (a diptych).– The speaker reviews the past and reports on the persistent suffering and prayer which is his. Vv. 3, 11, and 15 are to be understood as quotable coordinated »prayers within a prayer.« Along with the recurrent apostrophes of God (vv. 2, 10, and 14),
they actualize the whole: Despite darkness and the lack of a reply, they keep the direct address to YHWH as the »God of my salvation!« (2a) alive.– Based on this structual analysis, the subsequent study of the poetics and especially the
ound patterns and other stylistic figures of Psalm 88 further contributes to its interpretation. The ways in which sonic figures can serve to counter traumatic need in the psalm are discussed. The vocative expression in the opening line,»Yhwh, God of my salvation!«, already marks an important moment in this process.
Because of the divine silence, dialogue does not take place. And yet, the situation is expressed via details of the psalm’s structure, including the alternating sonic expressions of first and second person suffixes. There is a progressive descent from the opening exclamation to the dismayed and powerlessly whispered conclusion in which »a dark place« occupies the foreground.
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The »center« of the Psalter has not been given much attention up to now. This essay first examines the literary concept of ›center‹. It demands a lectio repetitiva (juxtaposing subsequent texts simultaneously in the memorative mind), in... more
The »center« of the Psalter has not been given much attention up to now. This essay first examines the literary concept of ›center‹. It demands a lectio repetitiva (juxtaposing subsequent texts simultaneously in the memorative mind), in addition to a sequential (linear) reception (lectio continua). On the basis of thematic-theological considerations the focus then falls on Ps 78, the second longest Psalm, evaluating it as the »centre« of the book. The five key considerations are: 1. there is a move in the Psalter from (individual) lament ( תפלה ) to (collective) praise ( תהלה ), with Ps 78 sharing both moments; 2. terms and concepts of Torah-wisdom links Ps 78 back to Ps 1 as the opening of the Psalter; 3.
Ps 78 is the first psalm in the Psalter retelling the (old) history of Israels in a lyrical and wisdom-like manner (treating history as parable and riddles), preparing the forthcoming historical Pss 105–106 and 135–136; 4. Ps 78 points at its end to David, therefore linking the figures of Mose and David in the centre of the Psalter, functioning as an interface of two movements in the book; 5. at the same time this psalm strenghtens and underlines the double connection of the Psalter to Tora (Pentateuch) and Nebi’im, introduced by Ps 1. This cumulative evidence suggests, that Ps 78 has been envisaged by the final redactors as the »center« of the book (intention) and can be recognized as such as the Psalter is read repeatedly or even memorised (reception).
Ps 78 is the first psalm in the Psalter retelling the (old) history of Israels in a lyrical and wisdom-like manner (treating history as parable and riddles), preparing the forthcoming historical Pss 105–106 and 135–136; 4. Ps 78 points at its end to David, therefore linking the figures of Mose and David in the centre of the Psalter, functioning as an interface of two movements in the book; 5. at the same time this psalm strenghtens and underlines the double connection of the Psalter to Tora (Pentateuch) and Nebi’im, introduced by Ps 1. This cumulative evidence suggests, that Ps 78 has been envisaged by the final redactors as the »center« of the book (intention) and can be recognized as such as the Psalter is read repeatedly or even memorised (reception).
Research Interests: History Of The Bible/Biblical Canon, Biblical Theology, Book of Psalms, Canon Formation, Biblical Exegesis, and 13 morePsalms studies, Ancient Israel, Moses, Torah, Psalms, History of Israel, History of Ancient Israel, Biblical Wisdom literature, Hebrew Bible/Old Testament, Historical psalm ps 105 ps 106 ps 78, Psalms of Asaph, Northern Kingdom, and Psalm 78
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Trouvaille 32 (2022)
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Manchmal redet Gott selbst in den Psalmen. Ein genauer Blick auf Psalm 91 zeigt einen Gott, der einer Person gute Worte zuspricht – vermittelt durch einen Menschen.
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Zwei Dinge will ich mit dieser kleinen Geschichte aus unserer Familie herausstellen: 1. Die grosse Energie und Hartnäckigkeit unserer Noëmi. Sie gab nicht auf, bis sie ihr grosses Ziel erreicht hatte. Und 2. der Brauch unseres Hundes... more
Zwei Dinge will ich mit dieser kleinen Geschichte aus unserer Familie herausstellen: 1. Die grosse Energie und Hartnäckigkeit unserer Noëmi. Sie gab nicht auf, bis sie ihr grosses Ziel erreicht hatte. Und 2. der Brauch unseres Hundes Simi, sich von dem, was unter den Tisch fiel, mit zu ernähren-von den "Brösmeli" (Brosamen) von diesem und jenem. Damit ist der Bogen gespannt zu einer Geschichte aus alter Zeit. Sie wird bis heute erzählt und lehrt uns Grosses. Eine grosse Gottesgeschichte Auch in dieser Geschichte geht es um eine hartnäckige Person. Und es geht darum, wie sie abgewiesen wird und dann doch bekommt, was sie begehrt.
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Es gibt wenige Lieder, die mich so berühren wie "Ich steh an deiner Krippe hier …" Advents-und Weihnachtslieder haben wir in der Christenheit ja recht viele und schöne, und bei den bekanntesten würden wohl „Stille Nacht …“ und „O du... more
Es gibt wenige Lieder, die mich so berühren wie "Ich steh an deiner Krippe hier …" Advents-und Weihnachtslieder haben wir in der Christenheit ja recht viele und schöne, und bei den bekanntesten würden wohl „Stille Nacht …“ und „O du fröhliche …“ voranstehen. Für mich gehört dieses Lied zu den mir allerliebsten Weihnachtsliedern. Das hat neben dem ruhigen Gang der Melodie vor allem mit der Verbindung von Dichtkunst, theologischer Tiefe und persönlichem Bekennen zu tun-und es berührt. Gerne will ich mit Ihnen den Liedstrophen nachgehen und deren Aussagen erkunden.Zunächst aber kurz einige Informationen zum Lied. Ich steh an deiner Krippe(n) hier … stammt von Paul Gerhardt (1607–1676), einem der grössten Dichter des evangelischen Kirchenlieds. Es ist ab 1653 nachweisbar und findet sich in vielen Kirchengesangbüchern: Im Gesangbuch der evangelisch-reformierten Kirchen der deutschsprachigen Schweiz (RG), an dem wir uns orientieren, figuriert es unter der Nummer 402 und enthält 7 der ursprünglich insgesamt 15 Strophen (Originaltext 1653 in Wikipedia: Ich steh an deiner Krippen hier). Weiter findet sich das Lied im deutschen Evangelischen Gesangbuch (EG 37, 9 Strophen) sowie in Liederbüchern von Freikirchen und Gemeinschaften. Es ist auch in den römisch-katholischen Gesangbüchern der Schweiz (KG 333) und Deutschlands (GL 256) enthalten und wird also ökumenisch gesungen. Die beigegebene Melodie soll von Johann Sebastian Bach stammen (singbar ist das Lied auch zur Luthermelodie von RG 291).
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Politische und gesellschaftliche Umbrüche verbinden sich mit einem Bedeutungsverlust kirchlicher Verkündigung und Lehre. In Reaktion auf Krieg, Revolution und Chaos dehnt der Staat seine Macht aus und bindet dabei die Kirchendiener in... more
Politische und gesellschaftliche Umbrüche verbinden sich mit einem Bedeutungsverlust kirchlicher Verkündigung und Lehre. In Reaktion auf Krieg, Revolution und Chaos dehnt der Staat seine Macht aus und bindet dabei die Kirchendiener in seine Geschäfte ein. Die neue Ökonomie verspricht mehr als der alte Gottesglaube; das Wirtshaus erhält mehr Zulauf als das Gotteshaus. Die Rede ist von einer Zeit, die rund 200 Jahre zurückliegt. In selbiger Zeit nahm ein Pfarrer die Schriftstellerei als neues Medium zu Hilfe, um damit zu lehren. Wie die Bibel erzählt er Geschichten, wie Jesus redete er in Gleichnissen. Sein Stoff ist das bäuerliche Leben im Emmental, wo er lebt und wirkt. Die Rede ist von Pfr. Albert Bitzius (1797–1854) alias Jeremias Gotthelf. Seine Verkündigung mittels gleichnishafter Erzählung hat auch in unserer Gegenwart, die ebenfalls von Umbrüchen gekennzeichnet ist, ihr Wort zu sagen.
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Die Christenheit weltweit feiert die Passions-und Osterzeit und denkt dankend daran, welche grosse Erlösung der drei-eine Gott an uns verlorenen und in sich verkrümmten Menschen vollbracht hat. Derzeit sucht ein weltweit grassierendes... more
Die Christenheit weltweit feiert die Passions-und Osterzeit und denkt dankend daran, welche grosse Erlösung der drei-eine Gott an uns verlorenen und in sich verkrümmten Menschen vollbracht hat. Derzeit sucht ein weltweit grassierendes Corona-Virus die Menschheit heim. Sie führt auf Grundfragen des Lebens und des Heils zurück. Möge Gott uns Herzen und Ohren öffnen für sein Wort in diesen besonderen Tagen.
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Begegnungen mit Jesus Christus sind geschenkt und geschehen verschieden. Bei den einen sind es Zeichen und Worte von aussen: eine Sternkonstellation bei den Weisen in der Ferne, eine Engel-Erscheinung bei den Hirten. Bei den andern... more
Begegnungen mit Jesus Christus sind geschenkt und geschehen verschieden. Bei den einen sind es Zeichen und Worte von aussen: eine Sternkonstellation bei den Weisen in der Ferne, eine Engel-Erscheinung bei den Hirten. Bei den andern verbinden sich äussere "Impulse" mit Anstössen und Haltungen von innen: bei Simeon und Hanna verbinden sich Geistführung, Gotteshingabe mit innerer Achtsamkeit und wartender Bereitschaft. Weisen und Hirten machen sich auf den Weg zum Heiland – sei es auf langer und beschwerlicher Reise (und mit einem Umweg) von weit her oder direkt auf das Ziel zu in grosser Eile. Bei Simeon und Hanna ist es umgekehrt (als Senioren sind sie nicht weder für lange Wege geübt noch zur Eile fähig): Das Erlöserkind macht sich gleichsam auf den Weg zu ihnen, wird in ihre Arme gelegt.
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Die Christenheit beginnt den Jahreslauf nicht mit dem 1. Januar, sondern mit dem 1. Adventsonntag, dieses Jahr mit dem 2. Dezember 2018 (in christlicher Weise beginnt die Woche mit dem Sonntag). Advent(us) heisst "Ankunft" und meint die... more
Die Christenheit beginnt den Jahreslauf nicht mit dem 1. Januar, sondern mit dem 1. Adventsonntag, dieses Jahr mit dem 2. Dezember 2018 (in christlicher Weise beginnt die Woche mit dem Sonntag). Advent(us) heisst "Ankunft" und meint die Ankunft von Jesus Christus: die der Welt zuteil gewordene Menschwerdung des Erlösers an Weihnachten, sein Kommen im Geiste in der Glaubensgegenwart der Christen sowie seine ausstehende Wiederkunft als Weltenherrscher.
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Eine Beziehungsgeschichte fängt an. Sie ist einmalig und wiederholt sich in einer Weise doch. Das Gotteswort hat nicht nur Vergangenheit, sondern gestaltet Gegenwart und eröffnet Zukunft. Wo immer diese Begebenheit nämlich erzählt wird,... more
Eine Beziehungsgeschichte fängt an. Sie ist einmalig und wiederholt sich in einer Weise doch. Das Gotteswort hat nicht nur Vergangenheit, sondern gestaltet Gegenwart und eröffnet Zukunft. Wo immer diese Begebenheit nämlich erzählt wird, lehrt sie Grundlegendes und lädt ein zur Gottesbeziehung und Jüngerschaft. Wie Jesus ins Boot von Petrus gestiegen ist, steigt er mit dieser Geschichte in unser Lebensboot. Was er uns sagt und wie er es uns sagt, wird anders sein als bei Petrus – bei jedem verschieden. Die Weise der Beziehung aber bleibt gleich. Die Bibel nennt es Vertrauen oder Glauben. Und darin bleiben wir Übende. So lehrt der „grosse Fischfang“ das ABC des Glaubens buchstabieren – in vier Lektionen.
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Wer die Bibel kennt, kennt auch die Psalmen – wer sie nicht kennt, sollte sie unbedingt kennenlernen … und mit einem Evangelium aus dem Neuen und den Psalmen aus dem Alten Testament beginnen. Das Buch mit den 150 Psalmen gehört zu den... more
Wer die Bibel kennt, kennt auch die Psalmen – wer sie nicht kennt, sollte sie unbedingt kennenlernen … und mit einem Evangelium aus dem Neuen und den Psalmen aus dem Alten Testament beginnen. Das Buch mit den 150 Psalmen gehört zu den umfangreichsten, wichtigsten und populärsten Bibelbüchern: von seiner Entstehung an, bei Jesus und im Neuen Testament, in der Kirche und bis heute. Es war und ist: Gebetbuch, Liederbuch, Poesie, Zeugnis, Lehre, Gotteswort. Mitte und Ziel der Psalmen sind die "Verbindung" mit Gott: einmal und immer wieder neu-als Gottesvolk und einzelne. Von "Frömmigkeit" sprach man einst, "Spiritualität" nennt man es heute. Wie auch immer: Die Psalmen sind und bieten Worte, um zu Gott zu beten, auf ihn zu hören und über ihn zu reden. Die kleine Hinführung will "anstiften", die Psalmen (gemeinsam) in die Hand, in den Mund, ins Herz und auf den Weg zu und mit Gott zu nehmen.
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With God’s Help from Distress to Peace and from Defamation to Delight: Sermon on Psalm 4: Psalm 4 contains various »voices« with different addressees. This sermon develops this insight in three different ways: first, it considers both... more
With God’s Help from Distress to Peace and from Defamation to Delight:
Sermon on Psalm 4:
Psalm 4 contains various »voices« with different addressees. This sermon develops this insight in three different ways: first, it considers both good as well as bad types of behaviour in response to the voices that affect us; second, it highlights how the Psalm itself suggests we should react; thirdly, it shows how the framing of the Psalm with words of prayer leads us to bring the voices to God, trustingly leave them in his hands.
Sermon on Psalm 4:
Psalm 4 contains various »voices« with different addressees. This sermon develops this insight in three different ways: first, it considers both good as well as bad types of behaviour in response to the voices that affect us; second, it highlights how the Psalm itself suggests we should react; thirdly, it shows how the framing of the Psalm with words of prayer leads us to bring the voices to God, trustingly leave them in his hands.
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The Way from Distress to Security: Sermon on Psalm 31: Psalm 31 presents a way from lament to praise, from distress to security. This way is not straight; rather it is characterized by an exchange between the experience of distress and... more
The Way from Distress to Security: Sermon on Psalm 31:
Psalm 31 presents a way from lament to praise, from distress to security. This way is not straight; rather it is characterized by an exchange between the experience of distress and the utterance of trust. The sermon follows this way, as the Psalm presents it, in three steps and shows their relevance for our lives. The steps are as follows: 1. perception of the various hardships and hazards; 2. witness of security and confidence in God; 3. God‘s response to the prayer and liberation by God – on behalf of God’s honour and in order to encourage the community of faith.
Psalm 31 presents a way from lament to praise, from distress to security. This way is not straight; rather it is characterized by an exchange between the experience of distress and the utterance of trust. The sermon follows this way, as the Psalm presents it, in three steps and shows their relevance for our lives. The steps are as follows: 1. perception of the various hardships and hazards; 2. witness of security and confidence in God; 3. God‘s response to the prayer and liberation by God – on behalf of God’s honour and in order to encourage the community of faith.
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You Cannot Take Anything with You but God Will Take Me Home out of Death: Sermon on Psalm 49: Psalm 49, one of the wisdom-influenced psalms, speaks profoundly about human death and communicates insights into life before and after death.... more
You Cannot Take Anything with You but God Will Take Me Home out of Death: Sermon on Psalm 49:
Psalm 49, one of the wisdom-influenced psalms, speaks profoundly about human death and communicates insights into life before and after death. This sermon for the Sunday towards the end of the liturgical year when we remember all who died in the past year takes up the psalm and develops three thoughts: 1. our path to the grave is already sketched out; 2. what is the foundation of my trust in this life?; 3. from Death as shepherd to the Good Shepherd of life. The sermon concludes with the words to the song »Hoffnung über den Tod hinaus« (hope beyond death).
Psalm 49, one of the wisdom-influenced psalms, speaks profoundly about human death and communicates insights into life before and after death. This sermon for the Sunday towards the end of the liturgical year when we remember all who died in the past year takes up the psalm and develops three thoughts: 1. our path to the grave is already sketched out; 2. what is the foundation of my trust in this life?; 3. from Death as shepherd to the Good Shepherd of life. The sermon concludes with the words to the song »Hoffnung über den Tod hinaus« (hope beyond death).
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May You Be Looked after on Your Way! Sermon on Psalm 121: Well-known Psalm 121 belongs to a group of psalms for pilgrims on their journey. It contains a sort of travelling blessing. Two voices can be heard in the psalm: the voice of one... more
May You Be Looked after on Your Way! Sermon on Psalm 121:
Well-known Psalm 121 belongs to a group of psalms for pilgrims on their journey. It contains a sort of travelling blessing. Two voices can be heard in the psalm: the voice of one setting out on his journey to the house of God, and the voice of those who stay behind, giving the pilgrim words of blessing on his way. This sermon for the beginning of a new year reflects on both communications: 1. the voice of the pilgrim: the right orientation for my life; 2. the voice of those who say good-bye: May you be looked after on your way!
Well-known Psalm 121 belongs to a group of psalms for pilgrims on their journey. It contains a sort of travelling blessing. Two voices can be heard in the psalm: the voice of one setting out on his journey to the house of God, and the voice of those who stay behind, giving the pilgrim words of blessing on his way. This sermon for the beginning of a new year reflects on both communications: 1. the voice of the pilgrim: the right orientation for my life; 2. the voice of those who say good-bye: May you be looked after on your way!
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»Those Who Sow in Tears Will Reap in Jubilation« – an Invitation to Dream: Sermon on Psalm 126: Psalm 126 has its origin in a depressing (postexilic) situation. It points a way out of distress, which proves viable for us as well. The... more
»Those Who Sow in Tears Will Reap in Jubilation« – an Invitation to Dream: Sermon on Psalm 126:
Psalm 126 has its origin in a depressing (postexilic) situation. It points a way out of distress, which proves viable for us as well. The sermon on this short psalm considers three significant markers on the way: 1. looking back, remembering the good which God undoubtedly has done in the past (1–3); 2. based on that petitioning God now in the present for a (new) turn-around to the good (4); 3. bearing up with the tension while needs persist by doing what is needed (»to sow«) – and trusting God to do what we cannot (to be able »to reap«). The hopeful image of arid land blossoming upon the onset of rain invites dreaming (5–6).
Psalm 126 has its origin in a depressing (postexilic) situation. It points a way out of distress, which proves viable for us as well. The sermon on this short psalm considers three significant markers on the way: 1. looking back, remembering the good which God undoubtedly has done in the past (1–3); 2. based on that petitioning God now in the present for a (new) turn-around to the good (4); 3. bearing up with the tension while needs persist by doing what is needed (»to sow«) – and trusting God to do what we cannot (to be able »to reap«). The hopeful image of arid land blossoming upon the onset of rain invites dreaming (5–6).
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God’s Blessing Gained, All is Obtained: Sermon on Psalm 127: »In vain« is a key word in the short Psalm 127: building a house (personal sphere) and watching a city (social sphere) remain »in vain« without reference to God. The sermon... more
God’s Blessing Gained, All is Obtained: Sermon on Psalm 127:
»In vain« is a key word in the short Psalm 127: building a house (personal sphere) and watching a city (social sphere) remain »in vain« without reference to God. The sermon applies this to the imminent building of a new church hall. The third »in vain« refers to effort and recompense and cancels the causal connection between them in that God gives gracious success to those who are his »while they sleep«. The conclusion stresses the blessing emanating from children. Truly a challenging psalm!
»In vain« is a key word in the short Psalm 127: building a house (personal sphere) and watching a city (social sphere) remain »in vain« without reference to God. The sermon applies this to the imminent building of a new church hall. The third »in vain« refers to effort and recompense and cancels the causal connection between them in that God gives gracious success to those who are his »while they sleep«. The conclusion stresses the blessing emanating from children. Truly a challenging psalm!
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«Feinde» finden sich im biblischen Buch der Psalmen zuhauf. Allein schon der Blick auf zwei besonders geläufige Begriffe führt zu 150 Belegstellen – soviele also wie es Psalmen insgesamt gibt. Man geht nicht zu weit in der Annahme, dass... more
«Feinde» finden sich im biblischen Buch der Psalmen zuhauf. Allein schon der Blick auf zwei besonders geläufige Begriffe führt zu 150 Belegstellen – soviele also wie es
Psalmen insgesamt gibt. Man geht nicht zu weit in der Annahme, dass die Feind-Thematik für die Gottesfürchtigen im Alten Testament gleichsam zum Alltag des Lebens und des Betens gehört hat.
Psalmen insgesamt gibt. Man geht nicht zu weit in der Annahme, dass die Feind-Thematik für die Gottesfürchtigen im Alten Testament gleichsam zum Alltag des Lebens und des Betens gehört hat.
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Die Psalmen sind bei vielen Menschen beliebt und gelten als ermutigende Lieder- und Gebetssammlung der Bibel. Wenn in diesen Gebeten aber von „Feinden“ die Rede ist, finden sich heftige Aussagen der Vergeltung: Wie gehen wir damit um und... more
Die Psalmen sind bei vielen Menschen beliebt und gelten als ermutigende Lieder- und Gebetssammlung der Bibel. Wenn in diesen Gebeten aber von „Feinden“ die Rede ist, finden sich heftige Aussagen der Vergeltung: Wie gehen wir damit um und was haben uns diese „Rachepsalmen“ heute noch zu sagen? (Gekürzter und überarbeiteter Auszug aus: Werkbuch Psalmen III: Theologie und Spiritualität des Psalters und seiner Psalmen, Stuttgart: Kohlhammer, 2010, 122–126).
The Book of Psalms is beloved by many people and is considered to be a collection of inspiring songs and prayers in the Bible. However, when “enemies” are mentioned in these prayers, one sometimes encounters violent statements about retribution. How do we respond to this and what have these “psalms of revenge” to say to us in our age? (Abridged and revised excerpt from: Werkbuch Psalmen III: Theologie und Spiritualität des Psalters und seiner Psalmen, Stuttgart: Kohlhammer, 2010, 122-126).
The Book of Psalms is beloved by many people and is considered to be a collection of inspiring songs and prayers in the Bible. However, when “enemies” are mentioned in these prayers, one sometimes encounters violent statements about retribution. How do we respond to this and what have these “psalms of revenge” to say to us in our age? (Abridged and revised excerpt from: Werkbuch Psalmen III: Theologie und Spiritualität des Psalters und seiner Psalmen, Stuttgart: Kohlhammer, 2010, 122-126).
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“Please Open Your Ear, My People, to My Torah …!”: What Psalm 78 Wants to Say to Whom, in: D. Davage / L.-S. Tiemeyer (Eds.), Song, Prayer, Scripture: Aspects of the Reception of the Book of Psalms from the Hebrew Bible to the 21st Century (LHB), London – New York, NY (T&T Clark) 2024, forthcomingmore
It is all connected! Prophecy, wisdom teaching, sermon liturgy (historical, narrative, and poetical) texts, contexts, intertexts, paratexts ... as well as hermeneutics and theology. Psalm 78 is not only an extensive psalm, but also... more
It is all connected! Prophecy, wisdom teaching, sermon liturgy (historical, narrative, and poetical) texts, contexts, intertexts, paratexts ... as well as hermeneutics and theology. Psalm 78 is not only an extensive psalm, but also theologically weighty and interwoven with diverse literary and historical contexts. It refers to history, and points to a specific understanding of that history (“His-story”). It refers to torah, while also being torah itself, it forms the hermeneutical centre of the Asaph Psalms group, while also standing in the “middle” of the Psalter. This study focuses on how Ps 78 is made to be part of these contexts, by analysing its beginning (vv. 1–8, 9–11) and final part (vv. 56–72) in dialogue with the following five areas: 1) the communicative setting of the psalm; 2) the referential system used (anaphoric/personal deixis); 3) the hermeneutics of parabolic and enigmatic speech; 4) Ephraim(?) and (possible) levels of listening; and 5) the Fortlesung Ps 77 → Ps 78 as potential reception aesthetics, or intentional production aesthetics.
Research Interests: Biblical Studies, Book of Psalms, Deuteronomy, Israel, Jerusalem, and 15 moreKing David, Biblical History, Psalms, Hebrew Bible/Old Testament, Ark of the Covenant, Levites, Shiloh, Psalms of Asaph, Asaphites, Deuteronomy 32, Northern Kingdom, Psalm 78, Historical Psalms, Shiloh (Canaan; Israel), and tribe of ephraim
This is the third anthology (the second in the ÖBS series) by Beat Weber on the Psalms. It contains 20 contributions on Psalms and Psalter (4 of them in English: II.2, III.1, III.4, III.7); included are a previously unpublished study... more
This is the third anthology (the second in the ÖBS series) by Beat Weber on the Psalms. It contains 20 contributions on Psalms and Psalter (4 of them in English: II.2, III.1, III.4, III.7); included are a previously unpublished study (I.4) and an extended German-language version of a contribution published in English (I.5). The previous contributions have been revised, updated and provided with an English abstract (in addition, as far as style and footnotes/bibliography are concerned, unified).
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A contemporary theology of the Psalter must answer the following question: Should it attempt to summarize the key thoughts of the psalms read as individual compositions without regard to their position in the book, or does the Psalter... more
A contemporary theology of the Psalter must answer the following question: Should it attempt to summarize the key thoughts of the psalms read as individual compositions without regard to their position in the book, or does the Psalter itself provide hermeneutical guidelines for the interpretation of the psalms, now read as elements integrated into a unifying literary whole? Literary features indicating intentional shaping of the Psalter have convinced me of the latter option. As such, any theology of the Psalter must take into consideration the representation and order of the individual psalms within the framework of the book. Attention must be paid in particular to the beginning and the end of the book along with the various transitions found within it. Key characteristics include the Psalter’s dialogical profile along with the interaction between all the different participants involved in the communication as well as cross-references and allusions to other “(proto-)canonical” books.
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Poetry is the richest form of all forms of linguistic expression. Psalm 81 is used here as an example. The psalm constitutes chiefly a speech of God and demonstrates how creative literary techniques can be used in the service of... more
Poetry is the richest form of all forms of linguistic expression. Psalm 81 is used here as an example. The psalm constitutes chiefly a speech of God and demonstrates how creative literary techniques can be used in the service of (prophetic) proclamation aimed at “listening to YHWH”. Two monocola are placed at hinge points (vv. 6c and 11c), provide structural markers. They are associated with indeterminate deictic references, so that ambiguity generates multiple readings. Due to intra-textual equivalences and with the catalysing effect of allusions to passages from Deuteronomy, different statements come into play. These include, among other things, the double aspect of filling the mouth or being sated with the word of God and bodily nourishment (vv. 11c and 17ab).
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“Jonah” (dove) appears to be an “odd bird” among the biblical prophets (and a loner at that, since he is the only Hebrew or Israelite in the whole book). The same applies to the book named after him. It stands out among the fifteen... more
“Jonah” (dove) appears to be an “odd bird” among the biblical prophets (and a loner at that, since he is the only Hebrew or Israelite in the whole book). The same applies to the book named after him. It stands out among the fifteen biblical prophets – the three “major” and twelve “minor” ones (among whom Jonah appears in the fifth place according to MT) – because of its untypical shape. In the main, it is a skilfully crafted (prophetic) narrative. It contains almost no prophetically mediate word from God, but it does have dialogues of a different kind as well as a psalm. On the surface the plot and the “message” of the booklet are easy to understand, but when one digs deeper they become puzzling and sometimes irritating.– This can already been seen in the opening of the book. The introductory “word-event formula” (Wortereignis-Formel, W. Zimmerli) is well-attested in the Bible. Here, however, it leads those listening to the story without the usual classifications immediately to an event that is unique in the Bible: Jonah’s response to the divine commission is to do the precise opposite of that which YHWH commands (and which the listening audience would expect him to do). Another of its peculiarities is the fact that in the middle of the book the plot, and with it the book as whole, seems to start all over again.– I will trace the contours of this book opening in comparison with other prophetic figures (including Jonah ben Amittai from 2 Kings 14:25) and books and inquire into the referents and interpretive horizons that are evoked by the broader canonical context.
Research Interests: Old Testament Prophecy, Literary Canon, History Of The Bible/Biblical Canon, Literary study of the Bible, Canon Formation, and 8 moreBooks of the Twelve Prophets, Prophets of the Hebrew Bible/"Old Testament", Beginning Reading, Beginning Design, Hebrew Bible/Old Testament, Prophetic Literature, Jonah, and The Book of Jonah
AfeT Rezensionen 04 (2024)
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AfeT Rezensionen 10 (2023)
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AfeT Rezensionen 10 (2023)
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Eine Intrige, in der nicht einmal der Schein das ist, was er zu sein vorgibt. Bernd Bickler, Edelfeder des Zürcher Politmagazins „Wochenblatt“, wird erschossen auf einem verlassenen Hausboot in Bern aufgefunden. Nichts passt zusammen, und... more
Eine Intrige, in der nicht einmal der Schein das ist, was er zu sein vorgibt. Bernd Bickler, Edelfeder des Zürcher Politmagazins „Wochenblatt“, wird erschossen auf einem verlassenen Hausboot in Bern aufgefunden. Nichts passt zusammen, und trotzdem liegt in kürzester Zeit ein Ermittlungserfolg der Polizeibehörden vor. Carl Brun, Leiter einer operativen Einheit des Schweizer Inlandsgeheimdienstes, erhält grünes Licht, im Fall Bickler unter dem Geräuschteppich politischen und medialen Schulterklopfens weiter zu ermitteln. Was er offiziell nicht weiß, aber vermutet: Das Einverständnis von oben dient einzig dem Zweck, ihn mitsamt seinen Leuten gegen die Wand fahren zu lassen. Dennoch arbeitet das Team unter Hochdruck Tag und Nacht gegen die Zeit. Das Netz aus Lügen, Politschau, Geld und Gier, auf das sie bei ihren Recherchen stoßen, ist für keinen von ihnen neu. Die Dimensionen der sich im Schatten abzeichnenden Intrige allerdings drohen all jene, die ihr zu nahe kommen, unter sich zu begraben.
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AfeT Rezensionen 10 (2022)
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Book excerpt: Staat ohne Gott ist keine Streitschrift, wohl aber eine streitbare Analyse. Die These von Horst Dreier lautet: In der modernen Demokratie darf sich der Staat mit keiner bestimmten Religion identifizieren, und heiße sie auch... more
Book excerpt: Staat ohne Gott ist keine Streitschrift, wohl aber eine streitbare Analyse. Die These von Horst Dreier lautet: In der modernen Demokratie darf sich der Staat mit keiner bestimmten Religion identifizieren, und heiße sie auch Christentum. Nur in einem Staat ohne Gott können alle Bürger gemäß ihren durchaus unterschiedlichen religiösen oder sonstigen Überzeugungen in Freiheit leben.
Staat ohne Gott heißt also nicht: Welt ohne Gott, auch nicht: Gesellschaft ohne Gott, und schon gar nicht: Mensch ohne Gott. Es heißt vielmehr, dass die Demokratie des Grundgesetzes mit jeder Form eines Gottesstaates, einer Theokratie, einer sakralen Ordnung oder eines christlichen Staates gänzlich unvereinbar ist. Die Entwicklung Deutschlands hin zu einer multireligiösen und multikulturellen Gesellschaft hat neue Konfliktfelder zwischen den Anhängern verschiedener Glaubensrichtungen sowie zwischen ihnen und der Staatsgewalt entstehen lassen. Gerade angesichts der intensiv geführten Debatte um den Zusammenprall der Kulturen und die Herausforderung freiheitlicher westlicher Gesellschaften durch den Islam aber ist eine Besinnung auf die Grundstrukturen und Grundfragen des säkularen Staates geboten – auf sein Programm, sein Profil, seine Problematik.
Staat ohne Gott heißt also nicht: Welt ohne Gott, auch nicht: Gesellschaft ohne Gott, und schon gar nicht: Mensch ohne Gott. Es heißt vielmehr, dass die Demokratie des Grundgesetzes mit jeder Form eines Gottesstaates, einer Theokratie, einer sakralen Ordnung oder eines christlichen Staates gänzlich unvereinbar ist. Die Entwicklung Deutschlands hin zu einer multireligiösen und multikulturellen Gesellschaft hat neue Konfliktfelder zwischen den Anhängern verschiedener Glaubensrichtungen sowie zwischen ihnen und der Staatsgewalt entstehen lassen. Gerade angesichts der intensiv geführten Debatte um den Zusammenprall der Kulturen und die Herausforderung freiheitlicher westlicher Gesellschaften durch den Islam aber ist eine Besinnung auf die Grundstrukturen und Grundfragen des säkularen Staates geboten – auf sein Programm, sein Profil, seine Problematik.
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Book excerpt (German version), p. 163f.: "Dr. Fauci, meanwhile, wielded increasingly draconian forms of pressure to force the entire population to vaccinate. Against the backdrop of his blatant encouragement, universities, schools,... more
Book excerpt (German version), p. 163f.: "Dr. Fauci, meanwhile, wielded increasingly draconian forms of pressure to force the entire population to vaccinate. Against the backdrop of his blatant encouragement, universities, schools, businesses, hospitals, public employers and a host of other societal power centres simultaneously enacted a range of sanctions to drive unwilling Americans to vaccination, including threats of discrimination, job loss, expulsion from school, exclusion from recreation, sports and entertainment facilities, bars, restaurants, military and public service, travel and health care. The unvaccinated experienced exclusion, marginalisation, vilification and censorship by social and mainstream media, as well as threats of violence, imprisonment, legal reprisals and disenfranchisement. ... By November 2021, as a result of this campaign, it had largely succeeded in hiding from Americans the well-known facts that Dr. Fauci's vaccines did not prevent the disease or its transmission, and that the Covid vaccines were harming and killing record numbers of Americans."
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Research Interests: Wisdom, Book of Job, Book of Psalms, Literature Review, Book Reviews, and 4 moreJob, Psalms, Festschrift, and Psalm 19
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Research Interests: Reception Studies, History of Religion, Early Christianity, Biblical Interpretation, God, Gods, Goddesses, and 14 morePsalms studies, Literature Review, Book Reviews, Book Review, Monotheism, Psalms, Psalm 82, Geschichte Israels, Hebrew Bible/Old Testament, Deuteronomy 32 Psalm 82 monotheism polytheism, History of Reception of Biblical Texts, Monotheismus, Psalms of Asaph, and Biblical Reception History
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ThRv 115 (2019) 287–289
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Since at least the publication of the ground breaking monograph of G.H. Wilson in 1985, the discussion around the history of formation and the interpretation of the Psalter enjoyed a huge development. Among others, the scholarly debate... more
Since at least the publication of the ground breaking monograph of G.H. Wilson in 1985, the discussion around the history of formation and the interpretation of the Psalter enjoyed a huge development. Among others, the scholarly debate focused on the differences between the synchronic and diachronic methodological approaches and tried to work out a comprehensive model for the reconstruction of the Redaktionsgeschichte of the book and its interpretation. In recent times the landscape of Psalter research has been enriched by the contribution of the Hebrew (DSS) and Greek textual traditions. The insights gained by the study of the manuscript tradition of the Psalms – notoriously, one of the most complex among Old Testament books – calls for a more nuanced approach and a new methodological model. In this regard, research greatly benefitted from the recent publication of two collective volumes (A. Brodersen – F. Neumann – D. Davage [edd.], Intertextualität und die Entstehung des Psalters [FAT II.; Tübingen 2020]; G. Barbiero – M. Pavan – J. Schnocks [edd.], The Formation of the Hebrew Psalter. The Book of Psalms between Ancient Versions, Material Transmission and Canonical Exegesis [FAT I.151; Tübingen 2021]), but there is still more work to be done.
The meeting, organised conjointly between members from different Italian and Maltese institutions, aims to gather scholars from different fields of research (especially experts on the manuscript tradition and exegetes of the Psalter) to stimulate discussion on the formation and interpretation of the Psalms in the light of manuscript evidence. What is the impact of the study of the manuscript tradition on the methodological discussion about the reconstruction of the Redaktionsgeschichte of the Psalter? Does textual evidence still support the idea of the Psalter as a book? What is the relationship between the Hebrew, Greek, and Syriac manuscript traditions of the Psalter? This, indeed, is only a sample of the kind of questions scholars are invited to tackle or reformulate according to their own expertise.
The meeting will be hosted by the University of Malta (L-Università ta’ Malta) and will take place at the Valletta Campus on 25-27 March 2025.
The meeting, organised conjointly between members from different Italian and Maltese institutions, aims to gather scholars from different fields of research (especially experts on the manuscript tradition and exegetes of the Psalter) to stimulate discussion on the formation and interpretation of the Psalms in the light of manuscript evidence. What is the impact of the study of the manuscript tradition on the methodological discussion about the reconstruction of the Redaktionsgeschichte of the Psalter? Does textual evidence still support the idea of the Psalter as a book? What is the relationship between the Hebrew, Greek, and Syriac manuscript traditions of the Psalter? This, indeed, is only a sample of the kind of questions scholars are invited to tackle or reformulate according to their own expertise.
The meeting will be hosted by the University of Malta (L-Università ta’ Malta) and will take place at the Valletta Campus on 25-27 March 2025.
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Gottesdienst mit „Gotthelf-Predigt“. Affoltern im Emmental, 14. Juli 2024, 9.30 h.
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Gottesdienst mit „Gotthelf-Predigt“. Affoltern im Emmental, 23. Juli 2023, 9.30 h.
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Poetry is the densest form of linguistic expression. The Asaph Psalms, concerned with collective and national events, are among the most poetically artful pieces among the biblical psalms. Psalm 81 will be used as an example: It... more
Poetry is the densest form of linguistic expression. The Asaph Psalms, concerned with collective and national events, are among the most poetically artful pieces among the biblical psalms. Psalm 81 will be used as an example: It constitutes mainly a speech of God and demonstrates how poetic art and technique are used in the service of (prophetic) proclamation aimed at “listening to Yhwh”. (Rare) monocola are placed at hinge points in the psalm (vv. 6c and 11c). They serve a structuring function and guide the understanding of the psalm. They are also associated with moments of indeterminacy or underdetermination, enabling ambiguity and generating a density of statements. Due to intratextual references and with the help of the catalysing effect of evoked traditions (above all from Deuteronomy), multiple statements come into play. These include, among other things, the double aspect of filling the mouth or being satisfied with the word of God and bodily nourishment (vv. 11c and 17ab). This paper aims to explain and discuss the origin, location and function of the fullness and compression of statements in the divine speech of God in Psalm 81.
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Ort und Zeiten: Öffentliche Anlässe (Eintritt frei) je um 20 h vom Di–Fr 22.–25. Nov. 2022 sowie Gottesdienst am 1. Advent (27. Nov. 2022, 9.30 h), je in der Kirche Affoltern i.E. BE, Schweiz (Detailprogramm siehe Flyer).
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Ort und Zeit: Erlensträsschen 47 (FEG Riehen), 4125 Riehen BS (Schweiz), Mittwoch, 9. Nov. 2022, 19.30 Uhr. Allgemein verständlicher Vortrag zu Art und Funktion der Poesie und des engen Zusammenhangs von Gestalt (das Wie?) und Gehalt (das... more
Ort und Zeit: Erlensträsschen 47 (FEG Riehen), 4125 Riehen BS (Schweiz), Mittwoch, 9. Nov. 2022, 19.30 Uhr. Allgemein verständlicher Vortrag zu Art und Funktion der Poesie und des engen Zusammenhangs von Gestalt (das Wie?) und Gehalt (das Was und Wozu?) bei den biblischen Psalmen. Eintritt frei – Kollekte (keine Anmeldung nötig).
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Örebro School of Theology (ÖST), Sweden, has opened a Call for Papers to the conference ”Song, Prayer, Scripture: Aspects of the Use of the Book of Psalms from the Hebrew Bible to the 20th Century” (October 13–15 2022). There are few... more
Örebro School of Theology (ÖST), Sweden, has opened a Call for Papers to the conference ”Song, Prayer, Scripture: Aspects of the Use of the Book of Psalms from the Hebrew Bible to the 20th Century” (October 13–15 2022).
There are few books that have had such an impact on communities of faith as the book of Psalms. Originating as small collections of prayers, the book of Psalms would eventually become a rich soil in which creative reimaginations of contemporary situations could grow. It played a significant part in formulating the eschatological worldview of the Qumran sect, provided essential building blocks when the early Christian movements formulated their beliefs, and has had continuing significance in Jewish and Christian contexts, even to this day. This conference will gather experts from the field of biblical studies to shed light on the multifaceted ways in which the psalms from the book of Psalms have been used throughout time. Focus is thus not primarily on the book of Psalms itself, but on the role played by its psalms in other contexts, such as scribal, liturgical, didactic, iconographic, literary, etc.
The conference, which takes place over three days, will provide opportunity for scholars to present and discuss cutting edge research. It will be structured into six sessions and a concluding session, where each session features either two papers or three short papers. Invited speakers are Dr. David Davage (ÖST), Dr. LarsOlov Eriksson (Johannelund School of Theology) Prof. Susan Gillingham (University of Oxford), Rev. Dr. Melody Knowles (Virginia Theological Seminary), Prof. Antti Laato (Åbo Akademi University), Elisabet Nord (Lund University), Prof. Lena-Sofia Tiemeyer (ÖST), and Rev. Dr. Beat Weber (University of Pretoria).
Paper presentations will be 20 minutes in length, followed by 10 minutes for questions and discussion. Papers should relate to the conference topic, as specified above. We welcome abstract submissions (150–250 words), please use the form on the conference website: www.oreteol.se/songprayerscripture for your submission. Call for Papers closes in June 31st, and you can expect to hear back from us no later than July 1st. All accepted papers will be considered for inclusion in a conference proceeding.
For more information, see the website, or contact the organisers via e-mail: david.davage@altutbildning.se
There are few books that have had such an impact on communities of faith as the book of Psalms. Originating as small collections of prayers, the book of Psalms would eventually become a rich soil in which creative reimaginations of contemporary situations could grow. It played a significant part in formulating the eschatological worldview of the Qumran sect, provided essential building blocks when the early Christian movements formulated their beliefs, and has had continuing significance in Jewish and Christian contexts, even to this day. This conference will gather experts from the field of biblical studies to shed light on the multifaceted ways in which the psalms from the book of Psalms have been used throughout time. Focus is thus not primarily on the book of Psalms itself, but on the role played by its psalms in other contexts, such as scribal, liturgical, didactic, iconographic, literary, etc.
The conference, which takes place over three days, will provide opportunity for scholars to present and discuss cutting edge research. It will be structured into six sessions and a concluding session, where each session features either two papers or three short papers. Invited speakers are Dr. David Davage (ÖST), Dr. LarsOlov Eriksson (Johannelund School of Theology) Prof. Susan Gillingham (University of Oxford), Rev. Dr. Melody Knowles (Virginia Theological Seminary), Prof. Antti Laato (Åbo Akademi University), Elisabet Nord (Lund University), Prof. Lena-Sofia Tiemeyer (ÖST), and Rev. Dr. Beat Weber (University of Pretoria).
Paper presentations will be 20 minutes in length, followed by 10 minutes for questions and discussion. Papers should relate to the conference topic, as specified above. We welcome abstract submissions (150–250 words), please use the form on the conference website: www.oreteol.se/songprayerscripture for your submission. Call for Papers closes in June 31st, and you can expect to hear back from us no later than July 1st. All accepted papers will be considered for inclusion in a conference proceeding.
For more information, see the website, or contact the organisers via e-mail: david.davage@altutbildning.se
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Ort und Zeit: Quartieroase Bruderholz (www.quartieroase.ch), Bruderholzallee 160, 4059 Basel (Schweiz)., Dienstag 4. Okt. 2022, 19.30–21.20 h (Eintritt frei, ohne Anmeldung). Was ist das Besondere an Beat Webers Buch, welcher auf dem... more
Ort und Zeit: Quartieroase Bruderholz (www.quartieroase.ch), Bruderholzallee 160, 4059 Basel (Schweiz)., Dienstag 4. Okt. 2022, 19.30–21.20 h (Eintritt frei, ohne Anmeldung).
Was ist das Besondere an Beat Webers Buch, welcher auf dem Bruderholz wohnt ? Wer ist dieser «andere» Gotthelf und wie kommt er «neu» zu Wort, wie der Buchtitel verspricht? Weber erläutert: «Mancherlei wird mit Gotthelf in Verbindung gebracht. So gibt es Gotthelftheaterspiele, Gotthelffilme, Gotthelfkäse und anderes mehr. Dabei wird Gotthelf häufig auf das Volkstümliche und die Unterhaltung reduziert. Sein soziales Anliegen wird zwar da und dort erwähnt, die christliche Werthaltung dagegen oft weggelassen.» Es sei aber gerade die christliche Verkündigung, Unterweisung und Spiritualität, die in seinen Schriften tief verankert sei. Bitzius war und blieb reformierter Pfarrer, der in seinen Erzählungen die Botschaft des Evangeliums literarisch weitergab, erläutert Weber. «Wenn Bitzius sich den Künstlernamen ‹Jeremias Gotthelf› gab, ist das bereits als biblisch-theologisches Programm zu verstehen. Einen solchen Namen gibt man sich nicht ohne Grund.» In der Form des bildhaften Erzählens bringe er den Glauben näher und warne vor einer Gesellschaft und Politik, die angebliche Freiheit ohne Gott propagiere. Die Erzählungen Gotthelfs hätten nichts von ihrer Aktualität eingebüsst. Ganz im Gegenteil, ist Weber überzeugt, sie seien in der heutigen Zeit der gesellschaftlichen und technischen Umbrüche aktueller denn je, habe Gotthelf doch selbst in einschneidenden Umbruchszeiten gelebt.
Was ist das Besondere an Beat Webers Buch, welcher auf dem Bruderholz wohnt ? Wer ist dieser «andere» Gotthelf und wie kommt er «neu» zu Wort, wie der Buchtitel verspricht? Weber erläutert: «Mancherlei wird mit Gotthelf in Verbindung gebracht. So gibt es Gotthelftheaterspiele, Gotthelffilme, Gotthelfkäse und anderes mehr. Dabei wird Gotthelf häufig auf das Volkstümliche und die Unterhaltung reduziert. Sein soziales Anliegen wird zwar da und dort erwähnt, die christliche Werthaltung dagegen oft weggelassen.» Es sei aber gerade die christliche Verkündigung, Unterweisung und Spiritualität, die in seinen Schriften tief verankert sei. Bitzius war und blieb reformierter Pfarrer, der in seinen Erzählungen die Botschaft des Evangeliums literarisch weitergab, erläutert Weber. «Wenn Bitzius sich den Künstlernamen ‹Jeremias Gotthelf› gab, ist das bereits als biblisch-theologisches Programm zu verstehen. Einen solchen Namen gibt man sich nicht ohne Grund.» In der Form des bildhaften Erzählens bringe er den Glauben näher und warne vor einer Gesellschaft und Politik, die angebliche Freiheit ohne Gott propagiere. Die Erzählungen Gotthelfs hätten nichts von ihrer Aktualität eingebüsst. Ganz im Gegenteil, ist Weber überzeugt, sie seien in der heutigen Zeit der gesellschaftlichen und technischen Umbrüche aktueller denn je, habe Gotthelf doch selbst in einschneidenden Umbruchszeiten gelebt.
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Würzbrunnen-Gottesdienst mit „Gotthelf-Predigt“. Am Sonntag, 2. Oktober 2022, 9.30 h (Kirche Würzbrunnen, Röthenbach i.E. BE, Schweiz)
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Beiträge zum Thema von … • Bernhard Ott: Die lähmende Kluft zwischen kirchlicher Praxis und akademischer Theologie überwinden • Stefan Schweyer: Gelebte und reflektierte Theologie in Kirche und Wissenschaft • Beat Weber: Bibel,... more
Beiträge zum Thema von …
• Bernhard Ott: Die lähmende Kluft zwischen kirchlicher Praxis und akademischer Theologie überwinden
• Stefan Schweyer: Gelebte und reflektierte Theologie in Kirche und Wissenschaft
• Beat Weber: Bibel, Gemeinschaft des Glaubens und Theologie. Bibeltheologische Impulse und persönliche Erfahrungen
„Theologie ist eine Funktion der Kirche“ (Karl Barth). Das Auseinanderdriften von akademischer Theologie und Kirche (und Mission) beschäftigt uns. Was sind die Gründe und wie rücken Theologie und Kirche wieder näher zueinander? Ein Studientag mit Impulsen aus internationaler, bibeltheologischer und praktischer Perspektive.
“Theology is a function of the church” (Karl Barth). The drifting apart of academic theology and the church (and mission) is what concerns us. What are the reasons for this, and how are theology and church moving closer together again? A study day with impulses from an international, biblical-theological and practical perspective.
• Bernhard Ott: Die lähmende Kluft zwischen kirchlicher Praxis und akademischer Theologie überwinden
• Stefan Schweyer: Gelebte und reflektierte Theologie in Kirche und Wissenschaft
• Beat Weber: Bibel, Gemeinschaft des Glaubens und Theologie. Bibeltheologische Impulse und persönliche Erfahrungen
„Theologie ist eine Funktion der Kirche“ (Karl Barth). Das Auseinanderdriften von akademischer Theologie und Kirche (und Mission) beschäftigt uns. Was sind die Gründe und wie rücken Theologie und Kirche wieder näher zueinander? Ein Studientag mit Impulsen aus internationaler, bibeltheologischer und praktischer Perspektive.
“Theology is a function of the church” (Karl Barth). The drifting apart of academic theology and the church (and mission) is what concerns us. What are the reasons for this, and how are theology and church moving closer together again? A study day with impulses from an international, biblical-theological and practical perspective.
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Ein Studientag/Workshop (Sa, 19. Juni 2021, 9–17 h, Zürich), der biblischen Exegese (AT) dienend. Für Doktorierende. Daneben sind auch Masterstudierende und weitere am Thema interessierte Personen herzlich eingeladen. Nähere Angaben siehe... more
Ein Studientag/Workshop (Sa, 19. Juni 2021, 9–17 h, Zürich), der biblischen Exegese (AT) dienend. Für Doktorierende. Daneben sind auch Masterstudierende und weitere am Thema interessierte Personen herzlich eingeladen. Nähere Angaben siehe Flyer. Kontakt/Anmeldung (bis 4.6.21): Nina Beerli, Ass. AT UZH, nina.beerli@uzh.ch
Research Interests:
Il mio contributo è stato al Salterio nel suo insieme - nell'orizzonte di ulteriori scritti "canonici". Con le figure "Mosè" e "Davide" citate nel titolo, si definisce l'orizzonte "canonico". I nomi servono come indicatori degli scritti,... more
Il mio contributo è stato al Salterio nel suo insieme - nell'orizzonte di ulteriori scritti "canonici". Con le figure "Mosè" e "Davide" citate nel titolo, si definisce l'orizzonte "canonico". I nomi servono come indicatori degli scritti, dei testi e dei temi, delle conclusioni federali e delle funzioni ad essi associate. La lezione si articola in due parti principali:
- 1. l'ouverture del libro, il suo carattere referenziale e l'impostazione generale
- 2. il Salterio nella conversazione: Mosè, Davide e i Salmi
È ovvio che David, come persona e figura prototipale, caratterizza il Salterio. Il ruolo di Mosè nel Salterio non si avvicina a quello di Davide, ma il suo significato non va sottovalutato. Egli è presente con le sue tradizioni e funzioni all'inizio del libro nel Salmo 1 (cfr. anche il Salmo 19) e nella struttura del libro in cinque parti. Inoltre, nei punti cardine del salterio come all'inizio (Sal 1-2/3), nel "mezzo" (Sal 77/78) e nel passaggio dal libro parziale III al IV (Sal 89/90) gli accenti del mosaico sono collegati con gli accenti di Davidiano. Nel suo "mezzo" (Sal 77-78) il Salterio ha un luogo di intreccio particolarmente denso di aspetti mosaici e davidiani. Il Salterio è un libro indipendente all'interno degli scritti biblici. Allo stesso tempo è iscritto con un alto carattere referenziale come quasi nessun altro. Senza una comprensione della sua referenzialità, il salterio non può essere compreso a sufficienza nell'orizzonte di altri scritti "canonici". Ciò che si cristallizza in Mosè e Davide è una parte essenziale del suo messaggio. Il Salterio è JHWH-Tora, che vuole sempre essere ricordato, pregato e meditato, parlato e vissuto. Conduce a Dio, Lo loda, tiene il suo popolo con Lui e con il Messia e lascia che la vita abbia successo.
- 1. l'ouverture del libro, il suo carattere referenziale e l'impostazione generale
- 2. il Salterio nella conversazione: Mosè, Davide e i Salmi
È ovvio che David, come persona e figura prototipale, caratterizza il Salterio. Il ruolo di Mosè nel Salterio non si avvicina a quello di Davide, ma il suo significato non va sottovalutato. Egli è presente con le sue tradizioni e funzioni all'inizio del libro nel Salmo 1 (cfr. anche il Salmo 19) e nella struttura del libro in cinque parti. Inoltre, nei punti cardine del salterio come all'inizio (Sal 1-2/3), nel "mezzo" (Sal 77/78) e nel passaggio dal libro parziale III al IV (Sal 89/90) gli accenti del mosaico sono collegati con gli accenti di Davidiano. Nel suo "mezzo" (Sal 77-78) il Salterio ha un luogo di intreccio particolarmente denso di aspetti mosaici e davidiani. Il Salterio è un libro indipendente all'interno degli scritti biblici. Allo stesso tempo è iscritto con un alto carattere referenziale come quasi nessun altro. Senza una comprensione della sua referenzialità, il salterio non può essere compreso a sufficienza nell'orizzonte di altri scritti "canonici". Ciò che si cristallizza in Mosè e Davide è una parte essenziale del suo messaggio. Il Salterio è JHWH-Tora, che vuole sempre essere ricordato, pregato e meditato, parlato e vissuto. Conduce a Dio, Lo loda, tiene il suo popolo con Lui e con il Messia e lascia che la vita abbia successo.