Murder of the prophet

The Prophet murder is a topos of the Old Testament , of the killing of prophets has as its object. In Judaism, the descriptions served self-critically as a deterrent representation of the consequences of one's own lack of fear of God , but were then taken up and used as an anti-Jewish stereotype by anti-Judaism in the New Testament and the Koran .

Judaism

For the originally self-critical tradition in Jewish literature, see the main article section Prophet Murders in the article Prophetie im Tanach .

Christianity

Jewish and early Christians drew on the Old Testament tradition known to them to interpret the suffering and death of Jesus ( Lk 13.34f. EU ; 1 Thess 2.14ff. EU ; Mk 12.1–9 EU ; Mt 23.29–36 EU ) , but also of their own persecution ( Lk 6,22f. EU ; 11,47-51 EU ; Hebr 11,32-38 EU ). Closely related is the stereotype of the murder of Christ . In the course of the Judeo-Christian dialogue after 1945 , the churches abandoned such interpretations.

Islam

The Koran ties in with this biblical tradition in sura 5, verse 70. According to tradition in the Koran , Jesus, referred to there as the prophet Isa ibn Maryam , was not killed by the Jews, but the depiction of the Jewish rejection of Jesus is close to the stereotype of the murder of the prophet or the murder of God.

Individual evidence

↑ Wolfgang Reinbold: The process of Jesus , Göttingen 2006, ISBN 978-3525615911 , page 31
^ Hans Joachim Schoeps: The Jewish Prophet Murders , Volume 2 of Symbolae Biblicae Upsalienses, 1943; Odilo Hannes Steck: Israel and the violent fate of the prophets. Investigations into the transmission of the Deuteronomistic view of history in the Old Testament, late Judaism and early Christianity. WMANT 23, Neukirchen-Vluyn 1967
↑ ^a ^b Heribert Busse : Jews and Christians in the Koran , in: Niklas Günther and Sönke Zankel (editor): Abrahams Enkel: Juden, Christen, Muslime und die Schoah , Stuttgart 2006, ISBN 978-3515089791 , page 119ff, especially page 127– 128.
↑ “We (at that time) accepted the commitment of the children of Israel and (time and again) sent envoys to them (who were supposed to confirm the covenant). (But) every time an envoy brought them something that was not what they wanted, they pronounced him lying or killed him. ”Translation according to Paret

[1] Wolfgang Reinbold: The process of Jesus , Göttingen 2006, ISBN 978-3525615911 , page 31

[2] Hans Joachim Schoeps: The Jewish Prophet Murders , Volume 2 of Symbolae Biblicae Upsalienses, 1943; Odilo Hannes Steck: Israel and the violent fate of the prophets. Investigations into the transmission of the Deuteronomistic view of history in the Old Testament, late Judaism and early Christianity. WMANT 23, Neukirchen-Vluyn 1967

[Busse-3] Heribert Busse : Jews and Christians in the Koran , in: Niklas Günther and Sönke Zankel (editor): Abrahams Enkel: Juden, Christen, Muslime und die Schoah , Stuttgart 2006, ISBN 978-3515089791 , page 119ff, especially page 127– 128.

[4] “We (at that time) accepted the commitment of the children of Israel and (time and again) sent envoys to them (who were supposed to confirm the covenant). (But) every time an envoy brought them something that was not what they wanted, they pronounced him lying or killed him. ”Translation according to Paret