List of parables of Jesus

from Wikipedia, the free encyclopedia
"The parable of the fourfold field" - illustration from the Hortus Deliciarum by Herrad von Landsberg (12th century)

This is a list of the parables of Jesus from the New Testament Gospels of the Bible . Jesus of Nazareth , Yeshua or Yehoshua ( Hebrew יהושוע) was involved in a Jewish, ( rural ) cultural environment, an environment that corresponded to the social lower class. Jesus was a Jew , he lived and died as such under the Roman occupation , probably according to Strobel (1960) on 15th  Nisan (7th April) 30 AD. The form of the classification of the 'parables' shown here is essentially based on this the considerations of Jülicher (1886/1889).

Jesus probably spoke a Galilean Aramaic . By translating back from the ancient Greek texts ( Günther Schwarz (1985)), specific linguistic features of Jesus' speech could be reconstructed: word selection, connotations , word sequences, verse theory and prosody, etc. Ä. m. Both Hebrew and Aramaic or biblical Aramaic are expressive languages ​​that are rich in metaphors or figurative expressions, due to consonantic roots , for example . The words of Jesus depicted in the canonical Gospels, but also in the apocryphal texts, do not reflect the exact wording of the historical Jesus, the 'speech texts' were editorially revised several times during the oral transmission, their written down and the subsequent reproduction.

Parables

Adolf Jülicher (1886) defined the "parable as the figure of speech in which the effect of a sentence (thought) is to be secured by adding a similar sentence belonging to another area and its effect." Metaphors, allegories and symbols used are generally narrative Understand tools of interpersonal communication .

According to Jülicher, a distinction is made between "parables in the narrower sense", "discussing parables" that are those that have a typical case or a regular process as their content ( Lk 13 : 18-19  EU ). They are characterized by the words “always if” or “as a rule”, a mustard seed usually becomes a perennial of black mustard .

In the second group of parables, the parables 'narrative parable or parable narration' represent a normal case, but a special individual case. It is characterized by the unique and unusual, it is a freely invented, realistic-looking, unique and scenic-structured action ( Mt 20 : 1-15  EU ). The third category, the so-called example stories, is neither about a normal case nor an unusual individual case. Rather, here is an exemplary model case that shows the recipient either positive or negative behavior ( Lk 10.30-35  EU ).

A short narrative is expressed in a parable , it serves to illustrate a situation not through a term , but through pictorial speech (“narrative ethics”). The parable is first constituted by a change from one semantic starting level, the narrative context, to a so-called image level. In the further course of the narrative, however, the parable returns to the semantic starting level.

Rudolf Bultmann (1921) agrees with Jülicher that a parable differs from the parable in that the latter does not place two facts next to one another, but translates the facts serving as a parable into a narrative. If one takes the two statements as the basis for further considerations, the fundamental difference becomes evident, it is also clear that the transition is fluid in the individual. For the parables in the broader sense, i.e. also for the parables, the structural features that Bultmann worked out apply. These are:

  • Direct speech, self-talk
  • Repetition
  • Figure eight weight (the most important thing at the end)
  • Straightforward narrative
  • Scarcity of the narrative
  • partially missing end
  • scenic duality (at most two narrative characters at the same time)
  • concise drawing of the characters
  • economical use of affects and motives
  • economical characterization of the secondary characters
  • Comparison of types.

In the parable, the difference between an image and a factual level is constitutive, because as a narrative it points beyond itself to something, such as the differentiation of Eichholz (1971) in this context . The image level (or metaphorical level) refers to that which can be easily recognized, namely the actual action or sequence of actions. The factual level (or level of interpretation), on the other hand, has to be deciphered and interpreted by the reader or listener, because he has to look at the story told from a higher-level perspective. Both the image level and the factual level are linked to one another by a Tertium comparationis point of comparison . The parabolic structure allows the recipient to draw conclusions from the image level to the level of interpretation and to draw conclusions by analogy about his or her own reality from the narrated . Thus the parable or parable is able to point beyond its immediate objective and situational reference and to unfold its content on a more abstract conceptual level. What is 'meant' is transferred into images or models while maintaining a link and thereby experiences an alienation of reality, creating a critical distance. It is necessary to simplify the relationships at the initial level. The deciphering of the image level by reasoning by analogy then leads to the reference of what is 'meant' to the 'reality of life of the recipient' and can lead to a change in attitudes and actions ( behavior modification ). Thus, the primary goal of parabolic narration is always the invitation to think as a cognitive process . The recipient should use the analogy to transfer the image level (the metaphorical area) into the factual level (reality) and make it understandable, understand and ultimately change. For Baudler , such a view of the Jesus parables does not lead in the right direction when dealing with the parables.

Udo Schnelle (2005; 2007) uses, following Jülicher, the terms "simile" and " parable " used in German to differentiate between them. Parables, so Schnelle, told of familiar processes, common experiences, everyday scenes. They are accessible to everyone and in a world they can experience. Their regularity and order are discussed. On the other hand, parables were interested in special individual cases that do not correspond to the usual, but rather focus on the special.

The so-called "contrast parables ", as in the parable of the sower ( Mk 4,3-9  EU ), of the self-growing seed ( Mk 4,26-29  EU ), of the mustard seed ( Mk 4,30-32  EU ) are of special construction. , Of the leaven ( Mt 13.33  EU ) in which Jesus unanimously handed down the rule of God ( God's kingdom ) in the synoptic gospels . According to Schnelle (2007), the end of the parables is the determining point at which what was actually intended has been achieved or, in other words, where the focus of the comparison is on the insignificant beginning and the overwhelming end:

  • the big tree where the birds nest;
  • the souring of the dough;
  • the separation of weeds and wheat;
  • the abundant harvest.

In these “contrast parables”, from the end , the beginning is set off in the consciously intended contrast, which in turn now appears in a special position. The really surprising thing for the listener is the beginning of the parable and not the end and thus the difference between the initial and final state of the kingdom of God. The “contrast parables” are not intended to show the continuous growth within the narrative, but rather the contrast that becomes significant between the beginning and the end.

The growth parables represent an event in which a certain result follows from the beginning that has happened. Often the assignments to the different categories of parables are not clearly made by the different exegetes.

According to Schwarz (1986), the colloquial language of Jesus and that of his disciples was Galilean Western Aramaic ; the Hebrew was for the return of the people of Israel from the Babylonian exile no longer vernacular , but only liturgical language in sacred actions have been. Here, however, are similar to both languages strong. The traditional words of Jesus were therefore originally intended to be Aramaic and, according to Schwarz, were initially also written down in Aramaic. In the course of the spread of the teaching of Jesus, they would have been translated into the world and commercial language of that time, Greek, more precisely the Koine . According to Schwarz, three causes of errors can be expected in the process of translation : transcription errors, translation errors, and interpretation errors. Furthermore additions, omissions, interleaving and rearrangements.

So he sees that as it is in Greek and cannot be said in Aramaic, Jesus cannot have said it that way either. Black's suggestion was a reconstruction of the possible Jesuan speech or the content of the speech. Nevertheless, it remains methodologically questionable whether a back translation of the Greek text into Aramaic reveals the original text on which Jesus' oral speech is based. Jesus lived in a Jewish rural environment and in a world of ideas shaped by the Torah . The members of Greek culture in turn in a completely different linguistic environment, but above all in a different world of ideas. The translation of the words, parables and deeds of Jesus into Greek was not only a translation into another language, but also into another world of ideas. Because the respective “cultural knowledge” is linked to the word inventory of a language.

Parables of Jesus in the Synoptic Gospels
parable Mt Mk Lk
From the pleading friend 11.5-13 EU
From the places of honor at the wedding 14.7-14 EU
From the fig tree 24.32-33 EU 13.28-29 EU 21.29-32 EU
From the fig tree without fruit 13.6-9 EU
From the fishing net 13.47-48 EU
From the creditor and his two debtors 7.41-43 EU
Built by the house on rocks and sand 7.24-27 EU 6.47-49 EU
From master and servant 17.7-10 EU
From the great supper 22.2-10 EU 14.16-24 EU
From the guest without a wedding dress 22.11-13 EU
Of the wise and foolish virgins 25.1-13 EU
From the precious pearl 13.45-46 EU
From the light under the bushel 5.14-15 EU 4.21-22 EU 8.16 EU ; 11.33 EU
About the camel and the eye of a needle 19.23ff EU 10.24ff EU 18.24ff EU
From the new patches on the old dress 9.16 EU 2.21 EU 5.36 EU
From new wine in old bottles 9.17 EU 2.22 EU 5.37-38 EU
About the Pharisee and the tax collector 18.9-14 EU
From the rich grain farmer 12.16-21 EU
About the rich man and poor Lazarus 16.19-31 EU
From the sourdough 13.33 EU 13.20-21 EU
From the merciless believer (rogue servant) 18.23-34 EU
From the treasure in the field 13.44 EU
From the mustard seed 13.31-32 EU 4.30-32 EU 13.18-19 EU
From the talents entrusted (Mt), from the pounds (Lk) 25.14-30 EU 19.12-27 EU
From the bad wine growers 21.33-41 EU 12.1-9 EU 20.9-16 EU
About building the tower and waging war 14.28-33 EU
From the unjust steward 16.1-8 EU
From the weeds under the wheat 13.24-30 EU
Three parables on vigilance 24.43-51 EU 13.33-37 EU 12.35-48 EU
From the self-growing seed 4.26-29 EU
From the Last Judgment 25.31-36 EU
From the unjust judge 18,2-5 EU
From the unequal sons 21.28-31 EU

The term “parable” is represented in Greek by the words παραβολή parabolḗ (from which “parabola” is derived) or, especially in the New Testament, by the term παροιμία paroimía . The comparable Hebrew term is Hebrew מָשָׁל māšāl . Both languages ​​do not fix the word field to individual phenomena to be described, but rather, in addition to other meanings, encompass the entire spectrum of metaphorical speech, starting with a single sentence up to the extensive parables in the broadest sense.

Parabolas

The parable is a form of narration related to the parable . In its instructive and brief presentation, it emphasizes questions of morality and ethical principles. These become tangible for the listener through a transfer to another imagination. While the parable describes a typical state or regular process, the parable tells an interesting individual case.

parabola Mt Mk Lk
Parable of the falling blind 15.14 EU 6, 39
Worker in the vineyard 20.1-16 EU
Children making music 11,16f. EU 7.31f. EU
Wise and foolish virgins 25.1-13 EU
Lost penny 15.8-10 EU
Prodigal son 15.11-32 EU
Lost sheep 15.4-7 EU

Allegories

The allegory is a form of indirect statement in which a thing (thing, person, event) due to similarity - than or kinship sign is used another thing (thing, person, process, abstract concept). Allegories reproduce a coded speech in which every narrative element has to be transferred to another actually intended thing or state of affairs ( Mk 4,3–8  EU ). The categorization of the parables in “parables”, “parables” and allegories, as they were made by Jülicher, is controversial in the theological discussion.

allegory Mt Mk Lk
Quadruple arable field 13.18-23 EU 4.13-20 EU 8.11-15 EU

Sample narration

A sample narration explains the narrative by giving an easy-to-understand example of each paragraph. In contrast to the parabola, however, the pictorial element is missing here. The action is not portrayed in graphic disguise, but told on a factual level and thus directly.

narrative Mt Mk Lk
Good Samaritan 10.25-37 EU

Pictorial speeches with Johannes

“I am” words contain “picture words”, the beings of Jesus Christ(“ Son of God ”) for a single righteous Israelite ( Hebrew ben elohim בֵּן אֱלֹהִים) are to express and thus become a self-revelation , they can be found in the Gospel of John . The “image” used in the narrative is a term or, more often, a context of terms, which mostly refers to a concrete object, fact or person in the extra-linguistic reality (the referent ).

Figurative speeches in the Gospel of John
“I am” word Joh
" I am the bread of life " 6.35 EU
" I am the light of the world " 8.12 EU
" I am the door " 10.9 EU
" I am the good shepherd " 10.11-14 EU
" I am the resurrection and the life " 11.25 EU
" I am the way and the truth and the life " 14.6 EU
" I am the true vine " 15.1 EU
More picture speeches
Figurative word Joh
From the grain of wheat 12.24 EU
The woman giving birth 16.21 EU

Additional parables and parables from the Gospel of Thomas

The Gospel of Thomas (EvThom) contains an apocryphal collection of 114 proverbs presented as logia and short dialogues. In addition to the similar or identical correspondences in the Synoptic Gospels, there are other independent writings of parables and parables.

Further parables and parables of Thomas Gospel
Figurative word Thom
Servants in the field EvThom 21: 1-3
The empty jug EvThom 97
The assassin EvThom 98

literature

  • Georg Baudler : Jesus in the mirror of his parables. The narrative life work of Jesus - an approach to faith. Calwer Verlag, Kösel-Verlag, Stuttgart, Munich 1986, ISBN 978-3-7668-0804-2
  • Eugen Biser : The parables of Jesus. Attempt at an interpretation. Kösel, Munich 1965 ( PDF 6.9 MB; 184 pages on epub.ub.uni-muenchen.de)
  • Karl Herbst : The real Jesus. The totally different image of God. Walter, Olten / Freiburg im Breisgau 1988, ISBN 3-530-34551-2
  • Joachim Jeremias : The parables of Jesus. Short edition, 9th edition, Vandenhoeck & Ruprecht, Göttingen 1984, ISBN 3-525-33498-2 ( PDF; 27.8 MB, 156 pages at www.carespektiven.de)
  • Adolf Jülicher : The parable speeches of Jesus. Part 1: The parable discourses of Jesus in general. 2nd Edition. Part 2: Interpretation of the parable speeches of the first three Gospels. Tübingen 1910
  • Christoph Kähler : Jesus 'parables as poetry and therapy: attempting an integrative approach to the communicative aspect of Jesus' parables. Mohr Siebeck, Tübingen 1995, ISBN 978-3-16-146233-7
  • Gabi Kern : Parables in the source of Logia Q. In Ruben Zimmermann (Ed.): Compendium of the parables of Jesus. Gütersloher Verlagshaus, Gütersloh 2007, ISBN 978-3-579-08020-8 , pp. 49–91, here pp. 51–52; 59-60
  • Luise Schottroff : The parables of Jesus. Gütersloher Verlag-Haus, Gütersloh 2005, ISBN 978-3-579-05200-7
  • Günther Schwarz : "And Jesus spoke" Investigations into the Aramaic original form of the word of Jesus. Contributions to the science of the Old and New Testament, Kohlhammer, Stuttgart / Berlin / Cologne / Mainz 1985, ISBN 3-17-008826-2 .
  • Hans Weder : The parables of Jesus as metaphors. Traditional and editorial history analyzes and interpretations. Vandenhoeck & Ruprecht, Göttingen 1990, ISBN 3-525-53286-5
  • Ruben Zimmermann : The parables of Jesus. A reading guide for the compendium. October 18, 2007, pp. 3–46 [3] on Staff.uni-mainz.de

Web links

See also

Gospel key

References and comments

  1. ^ Anton Mayer: The censored Jesus. New Testament sociology. Walter Verlag, Olten / Freiburg im Breisgau 1983, ISBN 3-530-55610-6 , pp. 21-46
  2. ↑ August Strobel : The date of the death of Jesus. Overview and suggested solution including the Qumran calendar . In: ZNW , 51, 1960, pp. 69, 101
  3. ^ Robert Jewett: Paulus Chronologie. One try. Chr. Kaiser Verlag, Munich 1982, ISBN 3-459-01404-0 . Pp. 50-51
  4. ↑ Adolf Jülicher : The parable speeches of Jesus. Vol. 1/2, Tübingen 1910 (reprint)
  5. ↑ Günther Schwarz : "And Jesus spoke" Investigations into the Aramaic original form of the word of Jesus. Contributions to the science of the Old and New Testament, Kohlhammer, Stuttgart / Berlin / Cologne / Mainz 1985, ISBN 3-17-008826-2 , p. 121 f.
  6. ↑ Neil Douglas-Klotz: The Hidden Gospel. ARC, Edinburgh 2016, ISBN 978-1-5373-7373-7 , pp. 32-34
  7. ↑ Stefanie Schulte: Experience parables. Draft of an aesthetic hermeneutics and didactics. Vol. 91 Practical Theology Today, Kohlhammer, Stuttgart 2008, ISBN 978-3-17-020167-5 , p. 19
  8. ^ Günther Schwarz , Jörn Schwarz: Jesus the Poet. - “No one has ever talked the way they do .” Ukkam, Rühlow 2019, ISBN 978-3-927950-06-1 , pp. 19–39.
  9. ↑ The parable speeches of Jesus. Part 1: The parable discourses of Jesus in general. Tübingen 1910, (reprint) p. 80
  10. ^ Berndt Schaller , Hans-Günther Waubke: Jewish Studies and New Testament Science: Locations, Limits, Relationships. Vol. 226 Research on the Religion and Literature of the Old and New Testaments, Vandenhoeck & Ruprecht, Göttingen 2008, ISBN 978-3-525-53090-0 , p. 167
  11. ↑ Adolf Jülicher : The parable speeches of Jesus Volume 1, Freiburg 1886, p. 80 f.
  12. ^ Ruben Zimmermann : Narrative ethics of the parables of Jesus - a contribution to the etho-poietics of New Testament reasoning for action. [1]
  13. ↑ Ruben Zimmermann, Gabi Kern (ed.): Hermeneutics of the parables of Jesus. Methodical new approaches to understanding early Christian parabolic texts. Mohr Siebeck, Tübingen 2008, ISBN 978-3-16-150850-9
  14. ^ Rudolf Bultmann : The history of the synoptic tradition. 5th edition, Vandenhoeck & Ruprecht, Göttingen 1961, p. 193 f.
  15. ^ Rudolf Bultmann: The history of the synoptic tradition. 9th edition, Vandenhoeck & Ruprecht: Göttingen 1979, pp. 203–222
  16. ↑ Georg Eichholz : Parables of the Gospels: Form, Tradition, Interpretation. Neukirchen-Vluyn 1971, p. 28
  17. ↑ Georg Baudler : Jesus in the mirror of his parables. The narrative life work of Jesus - an approach to faith. Calwer / Kösel, Stuttgart / Munich 1986, ISBN 3-466-36263-6 , pp. 41-43
  18. ↑ Eta Linnemann : Parables of Jesus: Introduction and Interpretation. 7th edition, Vandenhoeck u. Ruprecht, Göttingen 1978, p. 32 f.
  19. ↑ Georg Baudler: Jesus in the mirror of his parables. The narrative life work of Jesus - an approach to faith. Calwer Verlag, Kösel-Verlag, Stuttgart, Munich 1986, ISBN 978-3-7668-0804-2 , p. 47
  20. ↑ Udo Schnelle : Introduction to New Testament Exegesis. (UTB), Vandenhoeck & Ruprecht, Göttingen 2005, ISBN 978-3-8252-1253-7
  21. ↑ Udo Schnelle: Theology of the New Testament. (UTB), Vandenhoeck & Ruprecht, Göttingen 2007, ISBN 978-3-8252-2917-7 , pp. 82-89
  22. ↑ Udo Schnelle: Theology of the New Testament. (UTB), Vandenhoeck & Ruprecht, Göttingen 2007, ISBN 978-3-8252-2917-7 , p. 83, footnote 106
  23. ↑ Eta Linnemann : Parables of Jesus: Introduction and Interpretation. 7th edition, Vandenhoeck u. Ruprecht, Göttingen 1978, pp. 13-18
  24. ↑ roughly in comparison to "growth" and "crisis parables"
  25. ↑ Udo Schnelle: Theology of the New Testament. (UTB), Vandenhoeck & Ruprecht, Göttingen 2007, ISBN 978-3-8252-2917-7 , p. 84
  26. ^ Günther Schwarz : Jesus, the Son of Man. Aramaistic investigations into the synoptic words of the Son of Man Jesus. Kohlhammer, Stuttgart 1986, ISBN 3-17-009268-5 .
  27. ^ Günther Schwarz, Jörn Schwarz: Jesus the Poet. - “No one has ever talked the way they do .” Ukkam, Rühlow 2019, ISBN 978-3-927950-06-1 , p. 36.
  28. ↑ Günther Schwarz : And Jesus spoke. Investigations into the Aramaic original form of the word of Jesus. Contributions to the science of the Old and New Testament, Kohlhammer, Stuttgart / Berlin / Cologne / Mainz 1985, ISBN 3-17-008826-2 , p. 299.
  29. ↑ Udo Schnelle : Antidocetic Christology in the Gospel of John. An investigation into the position of the fourth gospel in the Johannine school. (FRLANT 144), Vandenhoeck & Ruprecht, Göttingen 1987 ISBN 3-525-53823-5 , p. 43
  30. ↑ Compare EvThom 8 The parables in the Gospel of Thomas (NHC II, 2) 1, from: Synopsis Quattuor Evangeliorum , ed. K. Aland, Stuttgart 1996, 517-546.
  31. ↑ Compare EvThom 64 The parables in the Gospel of Thomas (NHC II, 2) 1, from: Synopsis Quattuor Evangeliorum , ed. K. Aland, Stuttgart 1996, 517-546.
  32. ↑ Compare EvThom 76 The parables in the Gospel of Thomas (NHC II, 2) 1, from: Synopsis Quattuor Evangeliorum , ed. K. Aland, Stuttgart 1996, 517-546.
  33. ↑ There are interpretations that assume that instead of the camel originally a rope was meant. This is explained with a possible copy or reading error, causing the word κάμιλος ( kamilos , dt .: "Schiffstau", "cable") because of the iotacism same pronunciation as κάμηλος ( kamêlos ; dt .: "Camel", "Caravan" ) should have been read.
  34. ↑ Compare EvThom 63 The parables in the Gospel of Thomas (NHC II, 2) 1, from: Synopsis Quattuor Evangeliorum , ed. K. Aland, Stuttgart 1996, 517-546.
  35. ↑ Compare EvThom 96 The parables in the Gospel of Thomas (NHC II, 2) 1, from: Synopsis Quattuor Evangeliorum , ed. K. Aland, Stuttgart 1996, 517-546.
  36. ↑ Compare EvThom 20 The parables in the Gospel of Thomas (NHC II, 2) 1, from: Synopsis Quattuor Evangeliorum , ed. K. Aland, Stuttgart 1996, 517-546.
  37. ↑ Compare EvThom 65 The parables in the Gospel of Thomas (NHC II, 2) 1, from: Synopsis Quattuor Evangeliorum , ed. K. Aland, Stuttgart 1996, 517-546. [2]
  38. ↑ Compare EvThom 57 The parables in the Gospel of Thomas (NHC II, 2) 1, from: Synopsis Quattuor Evangeliorum , ed. K. Aland, Stuttgart 1996, 517-546.
  39. ↑ Compare EvThom 107 The parables in the Gospel of Thomas (NHC II, 2) 1, from: Synopsis Quattuor Evangeliorum , ed. K. Aland, Stuttgart 1996, 517-546.
  40. ^ Gerhard Sellin : Allegory and Parable. On the theory of forms in the synoptic parables. In Wolfgang Harnisch (Ed.): The New Testament parable research in the horizon of hermeneutics and literary studies. Wissenschaftliche Buchgesellschaft, Darmstadt 1982, pp. 367-429, here p. 369
  41. ↑ Compare EvThom 9 The parables in the Gospel of Thomas (NHC II, 2) 1, from: Synopsis Quattuor Evangeliorum , ed. K. Aland, Stuttgart 1996, 517-546.
  42. ↑ Daniel Facius: I am. The self-revelation of Jesus in the figurines of the Gospel of John. VKW, Bonn 2016, ISBN 978-3-86269-120-3
  43. ↑ Thomas Zöckler : Jesus teachings in the Gospel of Thomas . (Nag Hammadi and Manichaean Studies), Brill, Leiden 1999, ISBN 978-90-04-11445-6
  44. ^ The parables in the Gospel of Thomas (NHC II, 2) 1, from: Kurt Aland (Ed.): Synopsis Quattuor Evangeliorum. German Bible Society, Stuttgart 1996, ISBN 978-3-438-05130-1 , pp. 517-546.