By Lars Kepler
I ett omklädningsrum på en idrottsplats i Tumba utanför Stockholm hittas en guy brutalt mördad. Sedan återfinns hans fru och dotter lika besinningslöst ihjälhuggna i familjens radhus. Avsikten tycks ha varit att utplåna hela familjen.
Men sonen överlever, svårt skadad, och när kriminalkommissarie Joona Linna förstår att det finns ännu en familjemedlem kvar i livet, en syster, inser han vikten av att hitta henne innan mördaren gör det.
Sonen svävar in och ut ur medvetslöshet, och för att kunna skynda på förhörsprocessen tar Joona Linna kontakt med läkaren Erik Maria Bark och övertalar honom att hypnotisera pojken för att få en bild av händelseförloppet.
Därmed bryter Erik Maria Bark sitt gamla löfte att aldrig mer hypnotisera och en skrämmande kedja av händelser tar obevekligt sin början.
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Extra resources for Hypnotisören
K. G. Kuhn, “Der Epheserbrief im Lichte der Qumrantexte,” NTS 7 (1961): 334-46. I. Willi-Plein, “Das Geheimnis der Apokalyptik,” NovT 27 (1977): 62-81. Cf. ; Philadelphia: Fortress Press, 1974), 2:202-18. Otto Betz, Offenbarung und Schriftforschung in der Qumransekte (WUNT 6; Tübingen: J. C. B. Mohr [Paul Siebeck], 1960), 87-88. , F. F. Bruce, “The Book of Daniel and the Qumran Community,” in Neotestamentica et Semitica: Studies in Honour of Matthew Black (ed. E. Earle Ellis and Max Wilcox; Edinburgh: T&T Clark, 1969): 221-35; Kelvin G.
Introduction As we have seen, for the first half of the twentieth century, the technical term musth/rion in the book of Daniel was not largely deemed integral to the NT. The religionsgeschichtliche Schule exclusively situated mystery within a Hellenistic environment,1 thereby marginalizing the term in Daniel. But this consensus did not last. With the discovery of the DSS, a renewed interest in the book of Daniel emerged. One result of such stimulus is the notion of “mystery” or z∂r. , Richard Reitzenstein, Hellenistic Mystery-Religions, 389-90, 458.
Deden’s work precedes Brown and even argues for a Danielic influence regarding musth/rion in Paul (“Le ‘Mystère’ paulinien,” 405-42). Furthermore, Günter Bornkamm likewise develops a somewhat Semitic background for musth/rion (“musth/rion,” 809-834). But, obviously, these scholars were unable to connect these insights with the Qumran discoveries in the 1950’s. , Alfred Leaney, The Rule of Qumran and Its Meaning (Philadelphia: Westminster, 1966), 252; Mertens, Das Buch, 117-44; M. P. Horgan, Pesharim: Qumran Interpretations of Biblical Books (CBQMS 8; Washington: Catholic Biblical Association: 1979), 231-59; F.