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'Meine Stunde ist noch nicht gekommen.'- Für die Suche nach dem Kairos einer Handlung ist die Orientierung an Zeitnormen bestimmend. Ebenso vielschichtig der Begriff'Zeit'ist, so viele Zeitnormen können parallel zueinander existieren und Konflikte zwischen oder innerhalb von Handlungssubjekten hervorrufen. Das Johannesevangelium inszeniert zahlreiche solcher Zeitkonflikte. Im theoretischen Teil ihrer Studie geht Olivia L. Rahmsdorf deshalb zunächst den vielfältigen Bezügen der Trias Zeit, Ethik und Narration nach. Im methodischen Teil legt sie die Möglichkeiten, Zeit im Text wahrzunehmen und diese nach ihrer ethischen Relevanz zu beurteilen, offen. Im exegetischen Teil analysiert sie schließlich das Verhalten der johanneischen Figuren in der Zeit, deren leitende Zeitnormen und daraus resultierende Zeitkonflikte, die narrativen Inszenierungsstrategien und leserlenkende Bewertungstendenzen. Die Konflikte der Figuren auf der Ebene der erzählten Welt verweisen auf die grundsätzliche Relevanz der Zeit für die Ethik, für menschliches Verhalten und dessen gesellschaftliche Bezüge. Diese Arbeit wurde mit dem mit dem Ernst-Wolf-Preis der Gesellschaft für evangelische Theologie ausgezeichnet.

Le present volume, consacre au temps, souhaite marquer un double anniversaire : le 8e centenaire de l'Ordre dominicain approuve en 1216 et les 125 ans de la fondation de l'Ecole biblique et archeologique francaise de Jerusalem en 1890. Il donne la parole aux membres de l'Ecole biblique et a plusieurs de ses collaborateurs et amis pour souligner la richesse de ce theme du temps. Au total, ce sont 26 contributions en 4 langues (francais, anglais, allemand et italien) qui abordent cette question du temps en domaine vetero-, neo- et peri-testamentaire avec trois articles sur des sujets postbibliques. Le volume s'honore des contributions d'Eugen J. Pentiuc, Simone Paganini, Beatrice Oiry, Martin Staszak, Matthieu Richelle, Roland Meynet, Jón Asgeir Sigurvinsson, Basil Lourie, M. Manuela Gachter, Anthony Giambrone, Georg Rubel, Pino Di Luccio, Gregor Geiger, Chantal Reynier, Paul Tavardon, Michele Ciccarelli, Paolo Garuti, Elvis Elengabeka, Michel Gourgues, Francesco Piazzolla, Johannes Beutler, Alviero Niccacci, Etienne Nodet, Nicolas Bossu, Emmanuel Friedheim et Jacqueline Assael.

Time in the Book of Ecclesiastes offers a detailed analysis of the theme of time in Ecclesiastes. The book of Ecclesiastes engages at length with this theme and presents a sophisticated exploration of humanity's temporal situation. Ecclesiastes depicts the temporal reality as extremely problematic for human attempts to live meaningfully. This is especially due to the tension which the book's narrator perceives between the cosmic, temporal reality and the human experience of time. Consequently, humanity's cognitive engagement with time becomes a particular focus in his exploration of life under the sun. Time is not only a central theme in Ecclesiastes; it is also a theme which provides this difficult book with a degree of coherence and renders meaningful some of the passages which otherwise seem contradictory. Furthermore, the explicit exploration in Ecclesiastes of the theme of time provides an excellent entry-point into the broader discussion regarding the presence and character of temporal thinking in the Hebrew Bible more generally. Mirroring the interest in Ecclesiastes for both, Dr Mette Bundvad discusses the biblical book's presentation of both the cosmic temporal structures and the framework of the human past, present and future. It offers close readings of a series of passages in which the theme of time is especially prominent, thus demonstrating how the discussion of time works in Ecclesiastes and how it interacts with other of the book's key-themes.

Welche Zeitvorstellungen lassen die Schriften des Alten Testaments erkennen? Das ist das Thema dieses Bandes, der Ernst-Joachim Waschke zum 65. Geburtstag gewidmet ist. Zunächst werden die grundsätzlichen Fragen nach Zeitverständnis, Zeitbewusstsein und Zeitbegriffen untersucht, im Anschluss daran die wichtigsten konkreten chronologischen Strukturierungen des Alten Testaments, von der Tora über das Könige- und das Jeremiabuch bis hin zu Esra–Nehemia. In einem dritten Teil wird der Frage nachgegangen, was es, in Abwandlung des Mottozitats aus Koh 1,9, Neues über die Sonne im Alten Testament zu sagen gibt, während die Beiträge des vierten und letzten Teils dem berühmten „Alles hat seine Zeit“ (Koh 3,1) bis in die Rezeptionsgeschichte und die biblische Archäologie nachgehen.

Was Adam the first man? Was man created by divine act in less than one day almost 6,000 years ago, as the Bible suggests? Or did man appear 200,000 years ago as the culmination of numerous human-like species that existed during a span of millions of years, as the scientific record shows? Both cannot be right. Or can they? Imagine there exist manuscripts, written centuries ago, that could help us objectively decipher Genesis and thereby extract the timeline and key events recounting the appearance and early history of our species, Homo sapiens, precisely as identified by the latest scientific evidence derived from the fossil record and genetic studies. The Broken Gift carefully examines the relationship between scientific theory and Biblical teachings. The book approaches the human origins debate from a fresh perspective informed by both scientific and scriptural research. The book demonstrates alignment between key events and their dates relating to the appearance and early history of our species as described in Genesis chapters 1 through 11 (Adam, Adam's descendants, the Flood, and the fall of Babel) with those derived from scientific observation.

This illuminating study is about the absence of a concept of time in ancient Judaism, and the predominance instead of process in the ancient Jewish world-view. Sacha Stern draws his evidence from the complete range of Jewish sources from this period: mainly early rabbinic literature, but also Jewish Hellenistic literature, Qumran sources, Apocrypha and Pseudepigrapha, and inscriptions. Following a methodological introduction drawing on anthropological studies, the author starts by focusing on the word used for time in early rabbinic literature, zeman. He shows that it means only ‘points in time'or finite periods of time, but that the concept of time as a continuum—of time as a whole—is totally absent from rabbinic texts. It is unknown even in such obvious contexts as discussions of age, accounts of the creation of the universe, and in other matters relating to timing and time reckoning, the calendar, and chronology. He shows convincingly that although timing was central to early rabbinic halakhah, it was not conceived of as a measuring of the time dimension, but rather as a way of co-ordinating different processes (e.g. co-ordinating the reading of the Shema with sunrise or dusk). The calendar, likewise, was not a measurement of time but an astronomical scheme, and therefore only process-related. Similar conclusions apply to early rabbinic notions of chronology, history, and even ethics: the notion of time as an entity or a resource, so familiar in modern society, is completely unknown in rabbinic ethics. Further confirmation emerges from the author's study of non-rabbinic ancient Jewish sources in Greek, Hebrew and Aramaic, including Apocryphal and Pseudepigraphic works and Dead Sea Scrolls, sources that are also concerned with the calendar and chronology but without any notion of time per se. The absence of a concept of time is also attested in other Near eastern cultures, but stands in contrast to Graeco-Roman culture with its pervasive concept of chronos. The ancient Jewish view also stands in contrast with medieval Judaism, when the concept of time became well established in ethics, philosophy, biblical exegesis, and halakhah, a development which Stern attributes partly to the influence of Greek philosophy on medieval Jewish thinkers. He concludes with reflections on the wider implications of these findings, especially regarding the limited Hellenization of ancient Judaism and its cultural isolation within the Graeco-Roman world. This perceptive work, clearly, cogently, and convincingly argued, offers a new perspective on the world-view of ancient Judaism and its links with other cultures in the Near East of late antiquity.

The book is concerned with the concept of time in the Bible and in later literature, primarily that of the Judaean Desert sect. By the term “concept of time” the author refers to the entire complex of issues relating to time, as follows from our involvement in the writings of the corpus.The work discusses issues of terminology, substance and ideology that arise from the totality of texts dealing with the subject of time.The conjoining of the eight groups of chapters of the book provides a comprehensive picture of the approach to time in ancient Hebrew literature, beginning with the Bible and concluding with the first century CE, the latest possible time frame for the Scrolls.