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Biblische Zeitschrift, one of the leading international journals in Biblical Studies, calls researchers to submit excellent monographs and conference volumes in German, English and French for its newly founded series "Biblische Zeitschrift Supplements" (BZ Sup). This new peer-reviewed series aims to further the understanding of the Biblical texts of the Old and the New Testament. Subjects may include philological or text-critical issues, questions of historical and cultural contextualization including the analysis of intertestamental and deutero-canonical literature, or develop literary, hermeneutical or theological issues. Studies in the history of reception of Bible texts are also welcome. BZ Sup is open both to contributions from established researchers and to innovative hiqh-quality work of younger colleagues in the exciting, ever-developing field of Biblical Studies.
Abstract
David’s depiction in 2 Sam 15 shows his absolute faith in YHWH and his sole reliance on Him. This portrayal accords with Dtn 17,14–20 and contrasts sharply with the characterization of Absalom. The description of Ittai’s oath in YHWH’s name is deemed an example of adherence to YHWH by non-Israelites. The narrative portrays the ideal relationship between the people (the Israelites and foreigners) and YHWH. It is construed to depict the essential objective of the Deuteronomists in the postexilic period. Consequently, 2 Sam 15 does not belong to the so-called Succession Narrative; instead, it represents a Deuteronomistic narrative accomplished by the Deuteronomists in the postexilic period to express their theological ideals and opinions.
Abstract
The present article proposes what can be labeled an ecclesiological interpretation of the highly debated parable of the unjust steward. Jesus (probably the Historical Jesus) adhorts his followers to practice solidarity – also in financial matters – towards each other, something that obviously works pretty well among criminals (who keep together since one knows about the skeletons in the closet of the other and vice versa). It is typical of the narrative humor of the Historical Jesus that he makes his audience learn from criminal subjects; learning from others, even criminals is a Jesuanic strategy that should not be underrated in research on the Historical Jesus. Apart from presenting a new interpretation of the parable of the unjust steward, this article aims at documenting forgotten research about this text, especially from the 19th century and from some patristic sources, e.g. an exegetical tradition attributed to Theophilus of Antioch cited by Jerome (see n. 2).