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Fremde Welten im Buch Jona
(2012)
Die biblischen Hirtenbilder wurden über Jahrhunderte hinweg rezipiert und stets neu auf aktuelle Kontexte angewandt. Dabei ist das Bild des guten Hirten ein Idealbild, an dem Führungspersönlichkeiten gemessen und ggf. kritisiert werden. In einer christlich religiös geprägten Sprache ist das Bild vom Hirten bis in unsere Zeit lebendig geblieben. Der vorliegende Beitrag widmet sich dem Vorkommen von biblischen Hirtenbildern in moderner, deutschsprachiger Lyrik und zeigt anhand ausgewählter Beispiele die vielfältige Rezeption dieses Bildes auf.
At the end of the third book of psalms (Psalms 73–89), Psalm 89 laments the loss of the Davidic kingdom and with it a stable political and religious frame. Consequently, the fourth book starts with the question of gaining stability. Looking for an answer, the psalms focus on God as an assurance of their hope when they try to (re)establish the concept of earthly and human stability1. In this process, metaphors of space and time play an important role. They are used to confirm well-known concepts of stability but they also introduce new perspectives. The network of spatial and chronological metaphors in the fourth book of psalms (Psalms 90–106) offers insights into concepts of stability and reveals, how the psalms envision continuity and stability, despite all experiences of unpredictability and human fragility.
For centuries, biblical texts have inspired artists to create and shape their own works. Biblical stories and characters have been retold, depicted, and staged countless times in Christian, Jewish, and also Islamic traditions. This creative process modifies the biblical images, for example, by changing the features of the figures or adding new episodes to the narratives. Hence, the tradition develops and broadens the motives and facets attached to biblical stories and characters. Such transformations are well-known from legends, but the arts also continue this process. That is why the under- standing of biblical stories and in particular the characteristics of biblical figures change over the centuries. This special literary environment also affects the question of an intertextual relecture as it is not limited to two, nor even to any limited number of specified texts. The possible pretexts are countless and often not even identifiable. In the same way, dependencies become gradually blurred as it is no longer possible to ascertain the source of information for a specific reading. Nonetheless, an intertextual reading of literary adaptations of biblical texts is still able to produce important insights and to point to mutual influences between reading biblical and literary texts.
