By Dominik Markl, Claudia Paganini, Simone Paganini
Gottes Selbstmitteilung ist in den Texten der Bibel in menschlichen Worten vermittelt. Nach dem Zweiten Vatikanischen Konzil soll die Exegese diese Texte mit allen verfügbaren - menschlichen - Methoden durchleuchten, um in ihnen Gottes Wort zu finden. Georg Fischer, dem diese Festschrift gewidmet ist, hat sich stets der Vielfalt des alttestamentlichen Kanons verpflichtet gewusst. Diese Weite spiegelt sich im vorliegenden Band, der fünf Beiträge zum Pentateuch, sieben Artikel zu den prophetischen Büchern, verschiedene Studien zu den Schriften sowie eine Arbeit zum Neuen testomony vereinigt. Alle Autoren dieses Bandes sind dem Jubilar als Lehrer begegnet. Ihre Beiträge sind von seiner Ausrichtung inspiriert. Sie präsentieren exegetische examine, die auf das Verständnis der theologischen Botschaft abzielt.
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Extra info for Gottes Wort im Menschenwort: Festschrift für Georg Fischer SJ zum 60. Geburtstag
What is essential is a wholehearted commitment to the Lord and his commands as it is demanded in the Shema. iii. In 30:6 the command to love the Lord (6:5) is repeated, challenging Israel to love the Lord with all their heart and with all their soul and requiring it 35 Cf. cf. BRAULIK, Liebe, 561. 36 As WEINFELD, Deuteronomy 1–11, 370, notes, the construction is a hendiadys, one he translates ‘a gracious covenant’. 37 Qere is given by the form Z\WZFP. 38 The command to love God in 6:5, which has opened the parenesis section in Deuteronomy, is repeated in the same form in 11:1 at the beginning of the chapter to end the parenesis section (6–11), cf.
13:3) is explained in 13:4 as following him, fearing him, keeping his commandments, hearkening to his voice, serving him and cleaving to him. What is essential is a wholehearted commitment to the Lord and his commands as it is demanded in the Shema. iii. In 30:6 the command to love the Lord (6:5) is repeated, challenging Israel to love the Lord with all their heart and with all their soul and requiring it 35 Cf. cf. BRAULIK, Liebe, 561. 36 As WEINFELD, Deuteronomy 1–11, 370, notes, the construction is a hendiadys, one he translates ‘a gracious covenant’.
The initial ODUI\ WK>Z and the rhetorical question in 10:12 call for a radical commitment on the basis of what has gone before in 9:1–10:11. What God now demands is progressive levels of loyalty from Israel: to fear, to walk in all his ways, to love and to serve him, and to keep his commands and statutes. None of these exhortations is introduced in 9:1–10:11 but, as we have seen in the first section, they repeat several elements of Moses’ previous exhortations in Deut 6–8. This shows how these exhortations form the basic principles for Israel’s renewed God-centred existence against the new backdrop of Israel’s sin.
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