Die vorliegende Arbeit widmet sich der Analyse der Danielrezeption im Markusevangelium. Dabei werden die Text-Text-Bezüge nicht nur punktuell, sondern konzeptionell untersucht und ein Gesamtüberblick über ihre Bedeutung für das gesamte Markusevangelium gegeben. Als methodischer Ansatz kommen dabei die Erkenntnisse aus der Intertextualitätsforschung, besonders des textorientierten Modells, zum Tragen. Die Untersuchung zeigt, dass der Autor des Markusevangeliums die Rezipienten seines Werkes überdeutlich und sehr bewusst auf das Danielbuch verweist. Dies wird besonders an der Endzeitrede in Mk 13 sichtbar. Weil zudem über das gesamte Evangelium hinweg immer wieder mit unterschiedlicher Deutlichkeit auf das Danielbuch angespielt wird, legt sich der Schluss nahe, dass der Autor des Markusevangeliums das Danielbuch prinzipiell als Subtext seinen Hörern bzw. Lesern präsentiert. Die intertextuellen Bezüge zwischen dem Markusevangelium und dem Danielbuch erweisen sich damit als eine wesentliche Perspektive für ein angemessenes Verständnis des Markusevangeliums. Dabei wird das Danielbuch vom Markus aber nicht nur aufgenommen, vielmehr findet eine kritische und korrigierende Auseinandersetzung mit wesentlichen Inhalten statt: Dies betrifft vor allem die im Danielbuch vorhergesagten Zeiten und Zeichen, den endzeitlichen Krieg und die Rolle des Tempels. Das herausgearbeitete Profil, welches in Bezug auf die Danielrezeption als ambivalent beschrieben werden muss, lässt sich dabei am besten in die Zeit nach der Tempelzerstörung durch die Römer im Jahr 70 n.Chr. einordnen. Die vorliegende Arbeit liefert damit nicht nur Erkenntnisse in Bezug auf die inhaltliche Ausrichtung des Markusevangeliums, sondern auch wichtige Impulse für die Frage nach der historischen Einordnung des Markusevangeliums.

Die vorliegende Arbeit widmet sich der Analyse der Danielrezeption im Markusevangelium. Dabei werden die Text-Text-Bezüge nicht nur punktuell, sondern konzeptionell untersucht und ein Gesamtüberblick über ihre Bedeutung für das gesamte Markusevangelium gegeben. Als methodischer Ansatz kommen dabei die Erkenntnisse aus der Intertextualitätsforschung, besonders des textorientierten Modells, zum Tragen. Die Untersuchung zeigt, dass der Autor des Markusevangeliums die Rezipienten seines Werkes überdeutlich und sehr bewusst auf das Danielbuch verweist. Dies wird besonders an der Endzeitrede in Mk 13 sichtbar. Weil zudem über das gesamte Evangelium hinweg immer wieder mit unterschiedlicher Deutlichkeit auf das Danielbuch angespielt wird, legt sich der Schluss nahe, dass der Autor des Markusevangeliums das Danielbuch prinzipiell als Subtext seinen Hörern bzw. Lesern präsentiert. Die intertextuellen Bezüge zwischen dem Markusevangelium und dem Danielbuch erweisen sich damit als eine wesentliche Perspektive für ein angemessenes Verständnis des Markusevangeliums. Dabei wird das Danielbuch vom Markus aber nicht nur aufgenommen, vielmehr findet eine kritische und korrigierende Auseinandersetzung mit wesentlichen Inhalten statt: Dies betrifft vor allem die im Danielbuch vorhergesagten Zeiten und Zeichen, den endzeitlichen Krieg und die Rolle des Tempels. Das herausgearbeitete Profil, welches in Bezug auf die Danielrezeption als ambivalent beschrieben werden muss, lässt sich dabei am besten in die Zeit nach der Tempelzerstörung durch die Römer im Jahr 70 n.Chr. einordnen. Die vorliegende Arbeit liefert damit nicht nur Erkenntnisse in Bezug auf die inhaltliche Ausrichtung des Markusevangeliums, sondern auch wichtige Impulse für die Frage nach der historischen Einordnung des Markusevangeliums.

[pt] Logo após deixar o recinto do Templo, em meio a conturbados episódios de oposição, Jesus sobe o Monte das Oliveiras para ensinar aos discípulos o que enfrentariam no porvir, naquilo que ficou conhecido como seu Discurso Escatológico (Mc 13,5-27). Uma pequena parte desse discurso chamou particular atenção dos estudiosos, especialmente pela linguagem fortemente judaica e sua aproximação com a literatura apocalíptica. Trata-se do extrato discursivo presente em Mc 13,24-27: o apocalipse de Jesus, o Judeu. Esse texto, embora fascinante, é envolto em uma camada espessa de desafios metodológicos: sua autoria é perpassada por problemas historiográficos, sua composição possui várias nuances redacionais, ele pertence a uma construção narrativa repleta de paralelismos retóricos. Além disso, sua forma literária apresenta diversos elementos de um gênero absolutamente paradigmático: o apocalipse. Esta pesquisa, portanto, apresenta uma proposta de exegese dentro de um percurso realmente transdisciplinar, conciliando métodos diacrônicos, seguindo uma abordagem histórico-crítica, e sincrônicos, particularmente através do uso do método de Análise Retórico Bíblica Semítica. / [en] Soon after leaving the Temple grounds, in the midst of turbulent episodes of opposition, Jesusclimbs the Mount of Olives to teach his disciples what they would face, in what became knownas his Eschatological Discourse (Mk 13,5-27). A small part of this speech caught particularattention from scholars, especially due to the strongly Jewish language and its proximity toapocalyptic literature. This is the discursive extract present in Mc 13,24-27: the apocalypse ofJesus, the Jew. The text of Mc 13,24-27, although fascinating, is surrounded by a thick layer ofmethodological challenges: its authorship is permeated by historiographical problems, itscomposition has several editorial nuances, it belongs to a narrative construction full of rhetoricalparallels, in addition Furthermore, its literary form presents several elements of an absolutelyparadigmatic genre: the apocalypse. This research, therefore, presents a proposal for exegesiswithin a truly transdisciplinary path, reconciling diachronic methods, following a historicalcritical approach, and synchronic ones, particularly through the use of the Semitic BiblicalRhetorical Analysis method.

The diversity of Jesus images that resulted from historical Jesus research poses the single most pressing problem of the research endeavour. Diverse historical images lead one to ask questions about historiography. It is a fact that we do not have bruta facta in history but only interpretations of what might have happened. The problem of diverse images is taken up in this thesis. Three different images that are the result of different points of departure and different methods of research are closely scrutinised. The images are: Eschatological prophet, Cynic sage and Galilean Hasid. After close·examination of each of these images one has to conclude that each of them is a viable image. One may question the proponents of each of these images on methodological aspects as well as their presuppositions. This line of questioning would not solve the problem. One would also expand the problem if one were to seek yet another image. A way out of this impasse would be to try to understand the diversity. Is there an image that could explain the diversity? The modem diversity of Jesus images is a continuation of an ancient diversity that one could find in the ancient texts at our disposal. From this we could deduce that Jesus was understood differently by different people from the onset. The challenge is to find an image that would clarify the diversity. What sort of Jesus would have been understood in so many ways? We have reason to take Jesus to be a Jew from Galilee. If we could find a Galilean Jewish image that would explain the diversity, we would be very near the historical Jesus. The image of the Galilean Hasid is a very promising option. Some of the kingdom sayings, that are most probably authentic, were taken as test cases to see whether they could have been uttered by a Galilean charismatic and later interpreted as Cynic and/or eschatological. The conclusion is that the image of Galilean charismatic would open up new avenues to approach the diversity of images of the historical Jesus. / Biblical and Ancient Studies / Th. D. (New Testament)

The diversity of Jesus images that resulted from historical Jesus research poses the single most pressing problem of the research endeavour. Diverse historical images lead one to ask questions about historiography. It is a fact that we do not have bruta facta in history but only interpretations of what might have happened. The problem of diverse images is taken up in this thesis. Three different images that are the result of different points of departure and different methods of research are closely scrutinised. The images are: Eschatological prophet, Cynic sage and Galilean Hasid. After close·examination of each of these images one has to conclude that each of them is a viable image. One may question the proponents of each of these images on methodological aspects as well as their presuppositions. This line of questioning would not solve the problem. One would also expand the problem if one were to seek yet another image. A way out of this impasse would be to try to understand the diversity. Is there an image that could explain the diversity? The modem diversity of Jesus images is a continuation of an ancient diversity that one could find in the ancient texts at our disposal. From this we could deduce that Jesus was understood differently by different people from the onset. The challenge is to find an image that would clarify the diversity. What sort of Jesus would have been understood in so many ways? We have reason to take Jesus to be a Jew from Galilee. If we could find a Galilean Jewish image that would explain the diversity, we would be very near the historical Jesus. The image of the Galilean Hasid is a very promising option. Some of the kingdom sayings, that are most probably authentic, were taken as test cases to see whether they could have been uttered by a Galilean charismatic and later interpreted as Cynic and/or eschatological. The conclusion is that the image of Galilean charismatic would open up new avenues to approach the diversity of images of the historical Jesus. / Biblical and Ancient Studies / Th. D. (New Testament)

This thesis evaluates the nature and role of `the glory of the Lord,' hwhy-dwbk, in Ezekiel 1-24. The introductory chapter will present the relevance of the topic as well as purview the scope of the thesis and the structure of its presentation. Chapter two lays an interpretive foundation for the glory pericope within a central theme in the book of Ezekiel. The intended impact on the exilic audience is discerned through examining the characteristic features of the hwhy-dwbk in Chapter 3. Chapter four identifies three functions of the hwhy-dwbk . A final function of the hwhy-dwbk is explored in its relationship to `the son of adam' in chapter five. A summary of the hypothesis is provided in chapter 6 along with a conclusion. / Biblical and Ancient studies / M. A. (Old Testament)

[pt] Esta pesquisa tem por objetivo demonstrar que o Apocalipse oferece aos seus leitores uma densa cristologia desde o início do livro e propõe a certeza da realidade transcendente através de um oráculo que evoca e celebra a vinda da supremacia divina a partir da experiência histórica e trans-histórica do próprio Cristo, a fim de proporcionar encorajamento e esperança às comunidades do cristianismo originário que atravessavam seus próprios desafios. / [en] This research aims to demonstrate that the Revelation offers its readers a dense Christology since the beginning of the book and offers the assurance of the transcendent reality through an oracle that evokes and celebrates the coming of the divine supremacy from the historical and trans-historical experience of Christ himself, in order to provide encouragement and hope to communities of Early Christianity who faced their own challenges.

This thesis evaluates the nature and role of `the glory of the Lord,' hwhy-dwbk, in Ezekiel 1-24. The introductory chapter will present the relevance of the topic as well as purview the scope of the thesis and the structure of its presentation. Chapter two lays an interpretive foundation for the glory pericope within a central theme in the book of Ezekiel. The intended impact on the exilic audience is discerned through examining the characteristic features of the hwhy-dwbk in Chapter 3. Chapter four identifies three functions of the hwhy-dwbk . A final function of the hwhy-dwbk is explored in its relationship to `the son of adam' in chapter five. A summary of the hypothesis is provided in chapter 6 along with a conclusion. / Biblical and Ancient studies / M. A. (Old Testament)

[pt] discurso escatológico seminal de Jesus, presente em Mc 13, traz em seu corpo algumas descrições de abalo cósmico, guerras e tribulações que não deixam nada a desejar se comparado às melhores produções cinematográficas e literárias da atualidade. Este cenário apocalíptico é explorado exegeticamente nesta pesquisa, tomando como objeto material Mc 13,24-27. A motivação para a escolha da perícope se deve ao interesse do autor pelo campo que investiga o uso das fontes bíblicas e extrabíblicas na narrativa evangélica; e justifica-se pela incipiente produção acadêmica que versa sobre o fenômeno da intertextualidade em Marcos. O problema da pesquisa parte da seguinte indagação: quais as contribuições da análise intertextual em Mc 13,24-27? Diante desse questionamento, o objetivo geral do trabalho visa apresentar as contribuições da análise intertextual a partir dos textos-fonte e contextuais utilizados em Mc 13,24-27. Para alcançar tal objetivo, o estudo terá como objetivos específicos: descrever o contexto literário de Mc 13; realizar a análise exegética do objeto material pelo método histórico-crítico; investigar os pressupostos hermenêuticos e como a exegese bíblica era empregada no período apostólico; e, por fim, examinar a intertextualidade entre os textos-fonte e contextuais que compõem Mc 13,24-27. O trabalho pretende despertar a atenção para o uso das diversas fontes que entraram ou podem ter entrado em contato com os autores do Novo Testamento e, de certo modo, influenciado na releitura do Antigo Testamento. / [en] The seminal eschatological discourse of Jesus, present in Mc 13, brings in his body some descriptions of cosmic upheaval, wars and tribulations that can be equally compared to a Hollywood production or literary story of today. This apocalyptic scenario is explored exegetically in this research, taking Mc 13,24-27 as material object. The motivation for choosing the pericope is due to the author s interest in the field that investigates the use of biblical and extra-biblical sources in the evangelical narrative; and it is justified by the incipient academic production that deals with the phenomenon of intertextuality in Marcos. The research problem starts from the following question: what are the contributions of the intertextual analysis in Mc 13,24-27? In view of this questioning, the general objective of the study aims to present the contributions of intertextual analysis based on the source and contextual texts used in Mc 13,24-27. To achieve this objective, the study will have as specific objectives: to describe the literary context of Mc 13; perform the exegetical analysis of the material object by the historical-critical method; investigate hermeneutic assumptions and how biblical exegesis was used in the apostolic period; and, finally, to examine the intertextuality between the source and contextual texts that make up Mc 13,24-27. The work intends to draw attention to the use of the various sources that got or may got in touch with the authors of the New Testament and, in a way, influenced the reinterpretation of the Old Testament.

This study investigates, via the socio-rhetorical approach, how the Jewish-Christian conflict that occurred during the formative period of early Christianity, and the environment contemporary to the writing of John, took shape around three main questions to which the researcher's answers are given. The event described in John 9 is an historical and significant illustration of the conflict. Jesus is shown rhetorically, by the writer, as the Son of Man, in whom "divine reality" operates away from the temple or other traditionally sacred places like the synagogue, and finds a new locality in the persona of Jesus himself. From a polemical view, John endeavours to portray Jesus as holy man, the only one to mediate heavenly and earthly realities, and that is why Jesus is presented as the real locus of the encounter between God and human beings, a locus of the divine presence, or "the conduit for the transmission of the divine." / New Testament / MTH (NEW TESTAMENT)