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Erich Zenger

Bio: Erich Zenger is an academic researcher from University of Münster. The author has contributed to research in topics: Sitz im Leben & Lament. The author has an hindex of 9, co-authored 40 publications receiving 327 citations.
Topics: Sitz im Leben, Lament, Torah, Old Testament

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01 Jan 2001

53 citations

31 Dec 2010
TL;DR: The most recent volume of the Colloquium Biblicum Lovaniense on the composition of the Book of Psalms as mentioned in this paper contains forty-four essays, many of these by first-rank experts in the field, which is here primarily studied as a composition in its own right.
Abstract: The volume contains the acts of the Colloquium Biblicum Lovaniense on the Composition of the Book of Psalms that was held in Leuven on 5-7 August 2008. Together the forty-four essays, many of these by first-rank experts in the field, offer an impressive survey of current research on the Book of Psalms, which is here primarily studied as a composition in its own right. Several contributors discuss methodological issues and various theological and redactional aspects of the Book of Psalms as a whole. Others offer an analysis of larger sections of the Psalter or of a specific Psalm within the broader perspective of the Book. Among the contributors are J.-M. Auwers, W.P. Brown, B. Doyle, E.S. Gerstenberger, S.E. Gillingham, F. Hartenstein, F.-L. Hossfeld, B. Janowski, K. Seybold, H.U. Steymans, J. Trublet, H. van Grol, and Y. Zakovitch. Erich Zenger, the President of the Colloquium and editor of the book wrote the opening address entitled 'Von der Psalmenexegese zur Psalterexegese'. He was still fully engaged in correcting the proofs of the congress proceedings when he was overtaken by death. This volume is a tribute to him.

20 citations

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01 Jan 2012
TL;DR: The origin of the ESCHATOLOGICAL FEAST as a wedding banquet in the SYNOPTIC GOSPels and its role in the development of language and culture are studied in an qualitative study.
Abstract: The Problem. The problem this dissertation seeks to address is the origins of the wedding banquet imagery in the teaching of Jesus. Frequently, scholars will state that the image of a wedding banquet was a common messianic image in the first century. However, other than Isa 25:6-8, sources for the image of a banquet for the messianic age in the Hebrew Bible are sparse. Yet the image of a banquet clearly appears in the Synoptic Gospels in both the actions of Jesus as well as his teaching. Because the metaphor of a wedding banquet is not found in the literature of the Second Temple Period, scholars frequently assume that this sort of language was created by the Gospel writers and that Jesus himself did not claim to be a bridegroom. Method. In this study I propose an intertextuality method which seeks to give full weight to the rhetorical value of anauthor's use of earlier texts or traditions. First, the reader must first "hear an echo" within the text. By this I mean one recognizes something in the words or deeds of Jesus that sounds like a text or tradition from the Hebrew Bible. Second, having heard the echo of an earlier text or tradition, one must then determine which texts and traditions may have been used by the author. Since allusions to tradition are not direct citations, a wide range of texts must be gathered with linguistic and thematic links to the later text. Third, these observations drawn from the Hebrew Bible and Second Temple Period literature must be applied to the texts in the Synoptic Gospels which contain banquet or wedding imagery. This third step can be used as a test of the authenticity of the sayings of Jesus. I propose a "criterion of tradition congruence": If it is shown that a saying of Jesus stands within well-known traditions from the Hebrew Bible, then that saying is more likely to be authentic. Conclusion. Jesus did indeed claim to be a bridegroom and his ministry was an anticipation of the eschatological banquet. While there is no single text in the Hebrew Bible or the literature of the Second Temple Period which states the "messiah is like a bridegroom," the elements for such a claim are present in several traditions found in this literature. Jesus created this unique image by clustering three traditions drawn from the Hebrew Bible and applying them to his ministry. First, the eschatological age is inaugurated by a banquet eaten in the presence of God (Isa 25:6-8). Second, the end of the exile is often described as a new Exodus and a new journey through the wilderness (Isa 40-55). Third, the relationship of God and his people is often described as a marriage (Hosea, Jer 2-4). Jesus claimed that his ministry was an on-going wedding celebration which signals the end of the Exile and the restoration of Israel to her position as the Lord's beloved wife. Jesus himself combined the tradition of an eschatological banquet with a marriage metaphor in order to describe the end of the Exile as a wedding banquet.

126 citations

03 Sep 2009
TL;DR: In this paper, the authors present a basic thesis and background for the primacy of the evidence for dependence of the Covenant Code and its relationship to the Exodus Narrative.
Abstract: 1. . Introduction: The Basic Thesis and Background PART I: PRIMARY EVIDENCE FOR DEPENDENCE: SEQUENTIAL CORRESPONDENCES AND DATE 2. The Casuistic Laws 3. The Apodictic Laws 4. Date and Opportunity for the Use of Hammurabi's and Other Cuneiform Laws PART II: COMPOSITIONAL LOGIC OF THE COVENANT CODE 5. Debt-Slavery and the Seduction of a Maiden (Exodus 21:2-11 22:15-16) 6. Homicide, Injury, Miscarriage, Talion (Exodus 21:12, 18-27) 7. Child Rebellion, Kidnapping, Sorcery, Bestiality, Illicit Sacrifice (Exodus 21:12-17 22:17-19) 8. The Goring Ox and Negligence (Exodus 21:28-36) 9. Animal Theft, Crop Destruction, Deposit, and Burglary (Exodus 21:37-22:8) 10. Animal Injury, Death, and Rental (Exodus 22:9-14) 11. The Themes and Ideology of the Apodictic Laws (Exodus 20:23-26 21:1 22:20-23:19) 12. Redactional Growth in the Apodictic Laws and the Covenant Code's Relationship to the Exodus Narrative 13. Conclusions BIBLIOGRAPHY

110 citations

01 Jan 2019
TL;DR: In this paper, it is shown that the distinction between image and likeness is not applicable to the human, who is created in the "image...likeness" of the divine creator.
Abstract: it defines and limits the meaning of selem. Second, the two words are interchangeable; no distinction is discoverable between them. Third, both words are included in Genesis 1:26. However, only selem is used in Genesis 1:27, but the omission of d§mu®t does not diminish the meaning. Preuss, noting the occurrence and semantic field of the verb and noun forms for t...wm√;d defines it as a “copy,” “reproduction” or “image” (Preuss 1997:3.259). The eighth century prophet Isaiah warns the nation of Israel not to pursue lRs‹RÚpAh “the idol” (Is 40:19), since wáøl ...wk√rAo¶A;tt...wäm√;d_hAm...w l¡Ea N...wâyV;mådV;t yTMIm_lRa◊w “to whom will you liken God? Or what likeness will you compare with Him?” (Is 40:18). Idols, which are creations of human hands, lack the “likeness” of the divine creator. Isaiah’s comparison is not applicable to the human, who is created in the “image...likeness” of God. The context of Isaiah 40 expresses comfort for God’s people (40:1), whose Lord has measured the waters in the hollow of His hand (40:12), sits enthroned above the circle of the earth (Is 40:22), and is the Everlasting God, Creator of the ends of the earth who does not grow weary or tired (40:28b). Idols do not compare. Feinberg (1972:236) notes the difference between sΩelem, which refers to human essence, and d§mu®t as the aspect of the person that changes. Both concepts evolve from the Greek and Latin father’s distinction between sΩelem, as the physical condition of the human, and d§mu®t which refers to the ethical expression of the divine image emanating from God. Although distinctions between image and likeness are noted, Kidner (2008:55) deduces that the words reinforce one another in Genesis 1:26, since the conjunction is absent

100 citations