Benedikt Collinet (49 results)

Gr.-8°, Ppbd. 272 S.; mit 3 s/w-Abb. Neuwertiges Ex. / Fine Copy // The last kings of Juda led God's people directly into exile and thus in the catastrophe of the destruction of the First temple. How did that happen? Who was responsible? What kind of role did God play in this drama? These questions will be addressed by Benedikt Josef Collinet. Unlike the narrative suggests, the kings were not the protagonists of the drama but the antagonists to God instead. God used the neighbouring peoples and Babel as tools of punishment. The reason for these punishments was the systemic covenant break of God's people. The consequences of these punishments can be read in Deuteronomy 28. The story is a composed deconstruction of divine salvation promises. The salvation gifts were withdrawn but the promises still remained. The people needed a new beginning that with reference to the exodus could only be indicated or prepared by pardoning Jehoiachin (2 Kings 25:2730). ISBN: 9783847113447 Sprache: Englisch Gewicht in Gramm: 522.

Condition: New.

Hardcover. Condition: new. Hardcover. The last kings of Juda led Gods people directly into exile and thus in the catastrophe of the destruction of the First temple. How did that happen? Who was responsible? What kind of role did God play in this drama? These questions will be addressed by Benedikt Josef Collinet. Unlike the narrative suggests, the kings were not the protagonists of the drama but the antagonists to God instead. God used the neighbouring peoples and Babel as tools of punishment. The reason for these punishments was the systemic covenant break of Gods people. The consequences of these punishments can be read in Deuteronomy 28. The story is a composed deconstruction of divine salvation promises. The salvation gifts were withdrawn but the promises still remained. The people needed a new beginning that with reference to the exodus could only be indicated or prepared by pardoning Jehoiachin (2 Kings 25:2730). How did the Babylonian Exile come about? Was God to blame or was it the people themselves? Shipping may be from multiple locations in the US or from the UK, depending on stock availability.

Condition: Sehr Gut. Zustandsbeschreibung: Mängelexemplarstempel auf Schnitt, Ecken und Kanten leicht bestoßen. A Narratological and Intertextual Reading of 2 Kings 23:30-25:30. Translation: Philip Sumpter. With a foreword by Keith Bodner. How did the Babylonian Exile come about? Was God to blame or was it the people themselves? The last kings of Juda led God?s people directly into exile and thus in the catastrophe of the destruction of the First temple. How did that happen? Who was responsible? What kind of role did God play in this drama? These questions will be addressed by Benedikt Josef Collinet. Unlike the narrative suggests, the kings were not the protagonists of the drama but the antagonists to God instead. God used the neighbouring peoples and Babel as tools of punishment. The reason for these punishments was the systemic covenant break of God?s people. The consequences of these punishments can be read in Deuteronomy 28. The story is a composed deconstruction of divine salvation promises. The salvation gifts were withdrawn but the promises still remained. The people needed a new beginning that with reference to the exodus could only be indicated or prepared by pardoning Jehoiachin (2 Kings 25:27?30). 272 Seiten mit drei Abb. und zahlreichen Tabellen, gebunden (Osnabrücker Studien zur Jüdischen und Christlichen Bibel; Band 8/V&R unipress/Universitätsverlag Osnabrück 2023). Statt EUR 49,00. Gewicht: 528 g - Gebunden/Gebundene Ausgabe - Sprache: Englisch.

Condition: As New. Unread book in perfect condition.

Condition: New. The last kings of Juda led God s people directly into exile and thus in the catastrophe of the destruction of the First temple. How did that happen? Who was responsible? What kind of role did God play in this drama?How did the Babylonian Exile come about?.

hardcover. Condition: New. 1st.

hardcover. Condition: New. 1st.

Buch. Condition: Neu. Neuware - The last kings of Juda led God's people directly into exile and thus in the catastrophe of the destruction of the First temple. How did that happen Who was responsible What kind of role did God play in this drama These questions will be addressed by Benedikt Josef Collinet. Unlike the narrative suggests, the kings were not the protagonists of the drama but the antagonists to God instead. God used the neighbouring peoples and Babel as tools of punishment. The reason for these punishments was the systemic covenant break of God's people. The consequences of these punishments can be read in Deuteronomy 28. The story is a composed deconstruction of divine salvation promises. The salvation gifts were withdrawn but the promises still remained. The people needed a new beginning that with reference to the exodus could only be indicated or prepared by pardoning Jehoiachin (2 Kings 25:27-30).

Condition: New. 2023. Hardcover. . . . . .

Buch. Condition: Neu. Whom to blame for Judahs doom? | A Narratological and Intertextual Reading of 2 Kings 23:30-25:30, Osnabrücker Studien zur Jüdischen und Christlichen Bibel 8 | Benedikt Josef Collinet | Buch | 272 S. | Englisch | 2023 | Vandenhoeck & Ruprecht | EAN 9783847113447 | Verantwortliche Person für die EU: Vandenhoeck & Ruprecht, Theaterstr. 13, 37073 Göttingen, ute[dot]schnueckel[at]brill[dot]com | Anbieter: preigu.

Condition: New. 2023. Hardcover. . . . . . Books ship from the US and Ireland.

Hardcover. Condition: new. Hardcover. The last kings of Juda led Gods people directly into exile and thus in the catastrophe of the destruction of the First temple. How did that happen? Who was responsible? What kind of role did God play in this drama? These questions will be addressed by Benedikt Josef Collinet. Unlike the narrative suggests, the kings were not the protagonists of the drama but the antagonists to God instead. God used the neighbouring peoples and Babel as tools of punishment. The reason for these punishments was the systemic covenant break of Gods people. The consequences of these punishments can be read in Deuteronomy 28. The story is a composed deconstruction of divine salvation promises. The salvation gifts were withdrawn but the promises still remained. The people needed a new beginning that with reference to the exodus could only be indicated or prepared by pardoning Jehoiachin (2 Kings 25:2730). How did the Babylonian Exile come about? Was God to blame or was it the people themselves? Shipping may be from our Sydney, NSW warehouse or from our UK or US warehouse, depending on stock availability.

Condition: Sehr gut. Zustand: Sehr gut | Seiten: 309 | Sprache: Englisch | Produktart: Bücher | Keine Beschreibung verfügbar.

Buch. Condition: Neu. Neuware - The experience of violence and verbal harassment was and still is an oppressive reality for Jews. This volume focusses on Jew-hatred and how it was encountered in the Second Temple period. It includes contributions on very different literature from the Hellenistic and Roman times from various proveniences: from Jewish literature in Greek language (e.g. Septuagint and Philo) to the works of Greek and Roman authors. Thus, prejudices, resentments and violence against Jews will be addressed and analyzed as well as how the Jewish community opposed it both pragmatically and intellectually. The historically oriented contributions are complemented by an essay in which past and present experiences are related to each other.

Paperback. Condition: New.

Condition: New.

Hardcover. Condition: new. Hardcover. The last kings of Juda led Gods people directly into exile and thus in the catastrophe of the destruction of the first temple. How did that happen? Who was responsible? What kind of role did God play in this drama? These questions will be addressed by Benedikt Collinet. Unlike the narrative suggests, the kings were not the protagonists of the drama but the antagonists to God instead. God used the neighbouring peoples and Babel as tools of punishment. The reason for these punishments was the systemic covenant break of Gods people. The consequences of these punishments can be read in Deuteronomy 28. The story is a composed deconstruction of divine salvation promises. The salvation gifts were withdrawn but the promises still remained. The people needed a new beginning that with reference to the exodus could only be indicated or prepared by pardoning Jehoiachin (2 Kings 25:2730). Die Konige von Juda sind nicht, wie die Erzahlweise nahelegt, Hauptdarsteller des Dramas, sondern Antagonisten zu Gott. Dieser verwendet die Nachbarvolker und Babel als Strafwerkzeuge. Der Grund fur die Strafen ist der Bundesbruch des Gottesvolkes. Die Bemessung der Strafen ist vertraglich geregelt (Dtn 28). Die Geschichte ist eine d Shipping may be from multiple locations in the US or from the UK, depending on stock availability.

hardcover. Condition: New.

Paperback. Condition: New.

Condition: Wie Neu. Zustandsbeschreibung: leichte Lagerspuren. Eine narratologische und intertextuelle Lektüre von 2 Kön 23,30?25,30. Die letzten Könige von Juda führen das Gottesvolk direkt ins Exil und in die Katastrophe der Zerstörung des Ersten Tempels. Wie dies geschieht, wer die Verantwortung trägt und welche Rolle Gott in diesem Drama spielt, sind die Fragen, denen Benedikt Collinet nachspürt. Die Könige sind nicht, wie die Erzählweise nahelegt, Hauptdarsteller des Dramas, sondern Antagonisten zu Gott. Dieser verwendet die Nachbarvölker und Babel als Strafwerkzeuge. Der Grund für die Strafen ist der systemisch gewordene Bundesbruch des Gottesvolkes. Die Bemessung der Strafen ist vertraglich geregelt (Dtn 28). Die Geschichte ist eine durchkomponierte Dekonstruktion der göttlichen Heilszusagen. Die Heilsgaben werden zurückgenommen, die Verheißungen aber bleiben intakt. Das Volk braucht einen Neuanfang, der in Anspielung auf den Exodus, einzig in der Begnadigung Jojachins angedeutet bzw. vorbereitet wird (2 Kön 25,27?30). 273 Seiten mit drei Abb., gebunden (Bonner Biblische Beiträge; Band 188/V&R Unipress/Bonn University Press 2019). Statt EUR 50,00. Gewicht: 528 g - Gebunden/Gebundene Ausgabe - Sprache: Deutsch.

Kt - (OVK: 48,00). Condition: Sehr gut. 312 S. MÄNGELEXEMPLAR: UNGELESEN und VOLLSTÄNDIG, aber mit leichten äußeren LAGER-/TRANSPORTSPUREN. Mit einem STEMPEL im BUCHSCHNITT als Mängelexemplar gekennzeichnet. Sofort versandfertig. Sprache: Deutsch Gewicht in Gramm: 415.

Condition: As New. Unread book in perfect condition.

hardcover. Condition: Gut. 273 Seiten; 9783847109655.3 Gewicht in Gramm: 1.

Paperback. Condition: Brand New. 312 pages. German language. 8.31x5.16x0.87 inches. In Stock.

Condition: New. 2019. 1. Auflage ed. hardcover. . . . . .

Condition: New. 2019. 1. Auflage ed. hardcover. . . . . . Books ship from the US and Ireland.

Condition: New.

Hardback. Condition: New.

Buch. Condition: Neu. Neuware -Eine wichtige Frage der Gegenwart ist, wie man heute heilige Texte im säkularen und theologischen Kontext für beiden Positionen verantwortbar lesen kann, und so dialogfähig bleibt. In diesem Buch wird die These vertreten, dass die derzeit randständige Form kontextueller Exegese in den Literatur- wie Bibelwissenschaften den Schlüssel zu einer pluralitätsfähigen und zugleich dem eigenen Anspruch konformen Hermeneutik bilden kann. Diese Hermeneutik wird systematisch im Dialog mit post-strukturalistischen Ansätzen entfaltet, ebenso die Intertextualität als ein wichtiges Konzept in ein eigenes Modell gegossen. Den zweiten Hauptteil bildet die Erprobung des kontextuellen Modells an einem konkreten Beispiel. Gewählt wurde die Rezeption des Exodus-Stoffs in den deuterokanonischen / apokryphen Schriften des Alten Testaments inklusive einer 'Kontrollgruppe' mit dem Ziel den Übergang von innerbiblischer Rezeption zu einem klaren Kommentarwesen besser nachvollziehen zu können. Das Modell kontextueller Exegese erweist sich als äußerst wirksam. Das erarbeitete Beispiel wird am Ende in seinen Chancen und Grenzen beurteilt und macht einmal mehr deutlich, wie entscheidend die eigene Fragestellung für die Wahl der angemessenen Methoden ist 336 pp. Deutsch.