Showing papers on "Exegesis published in 1972"

The rediscovery of Apocalyptic;: A polemical work on a neglected area of Biblical studies and its damaging effects on theology and philosophy

Abstract: Klaus Koch is Professor of Old Testament in the University of Hamburg. After studying at the Universities of Mainz, Tubingen and Heidelberg he became pastor of the Lutheran church in Jena, East Germany, from 1954-1956. He then returned to Erlangen as Privatdozent, and after work there and in Hamburg, he became Professor of Old Testament at Wuppertal, which he left for his present post in 1962. His principal interest has been in the history of the biblical traditions. His first major work was Die Priesterschrift von Exodus 25 bis Leviticus 16, an analysis of the traditions behind P; since then, two books, The Growth of the Biblical Tradition, a study in form criticism, and The Book of Books, a simpler account of the growth of the Bible, have appeared in English. He has also written about sixty articles on problems of Old Testament exegesis.

Lamentations : a new translation with introduction and commentary

Abstract: The poetry found in the "Book of Lamentations" is an eloquent expression of one man's, and one nation's, despair. The poet is deep in mourning as a result of the fall of Jerusalem to the Babylonians in the sixth century b.c.e. He looks to Israel's own sins to explain the catastrophe, and yet he recites poignant examples of Israel's suffering in wondering aloud if God has abandoned his people altogether. Thus his lament is both a confession and a prayer for hope in spite of the horrible defeat."Lamentations" is traditionally thought to have been written by the prophet Jeremiah; today the question is whether one man wrote it or many. In his Introduction, Delbert Hillers gives the evidence against Jeremiah's authorship and suggests that the poems should be treated as an intelligible unity, most likely written by an eyewitness to the events described."The Book of Lamentations" has been taken up through history both as poetry and as an expression of boundless grief. It has become part of the Jewish and Christian liturgies, as well as a source of comfort far beyond the time in which it was written. This commentary fills in the book's literary and historical background, and we emerge with a fresh respect for the artistry with which it was composed. The poetry itself demands this respect, with a translation here that carries the emotion and heartbreak of the original Hebrew.This new edition by Delbert R. Hillers is a thorough revision of his earlier Anchor Bible commentary, incorporating new literary theories and textual discoveries connected with the very latest Dead Sea Scrolls scholarship.

Piero Della Francesca: The Flagellation

Abstract: "Lavin's study of the Pierro della Francesca "Flagellation" at Urbino, as befits this exquisite masterpiece, is a model of lucid and precise exposition as well as being an exciting exercise of scholarship. Informed with the intellectual rigour of Scholastic exegesis, it deserves to be placed with the classic readings of fifteenth and sixteenth century works by Erwin Panofsky and Edgar Wind." "Spectator " "[Lavin] leaves the picture more wondrous than before, a simultaneous triumph of the theological and biographical, as well as pictorial, imagination." Rackstraw Downes, "New York Times Book Review ""

The concept of the so-called "Divine Man" in mark's Christology

Abstract: Rudolf Bultmann highlights that the formation of Christology in the early Church was influenced by two concepts of the Hellenistic world: the myth of the "Gnostic Redeemer" that helped to explain the meaning of Christ's death and resurrection, and the concept of the "Divine Man" that inspired Mark, and to some extent John, to write the story of God's son walking on earth. The "Divine Man" has not yet suffered the fate of his companion. On the contrary, after the fall of the "Gnostic Redeemer" he is flourishing in New Testament exegesis more than ever before. While the meta-historical and figure of the "Gnostic Redeemer" was applied to the Christ of the Kerygma, the so-called "Divine Man" is realized in historical persons and, therefore, related to the Jesus. According to Dieter Georgi, Mark's Son of God reveals his divine power in miraculous deeds so that salvation occurs in the present. Keywords: early Church; God; Hellenistic world; Mark's Christology; New Testament exegesis; Rudolf Bultmann

A Form-Criticism of the Lord's Prayer

Abstract: Prayer the article of M. D. GOULDER 1) plays a role of importance. It is fascinating to become acquainted with an interpretation, which has tried to take into account the long history that the text of the Lord's Prayer has undergone before it was inserted in the gospels of Matt. and Luke. The failure of the eschatological exegesis of the Lord's Prayer, as proposed by E. LOHMEYER 2), J.JEREMIAS 3), and R. E. BROWN 4), became evident not merely from the fact that these interpreters had to make use of extremely intricate reasoning and research to uphold this explanation. Several authors 5) had remained unconvinced by their arguments and rejected an eschatological interpretation for one or the other verse, or for several invocations 6). The problem was dealt with in an even more fundamental way by E.GRASSER7) who showed that the text of the Lord's Prayer, as we find it presently in the gospels, appears to have been developed at a time in which the delay of the Parousia was no longer a problem. If this is accepted the obstacles are remov-

The Valentinian Claim To Esoteric Exegesis of Romans as Basis for Anthropological Theory

Abstract: Investigation of Valentinian exegesis of Romans indicates that certain gnostic theologians claim to have developed their anthropological theory from an esoteric exegesis of Romans. While most Christians read the epistle "literally", as Paul's discussion of the contrast between the revelation to Israel and the revelation in Christ, these exegetes read it allegorically. Accordingly, they claim, what Paul describes as the situation of "the Jews" who stand "in the law" (cf. Rm. 2.12; 3.19), subject to "sin" and "death" (8.2 f.) allegorically describes the situation of psychic Christians. They, as "Jews", worship the "God of the Jews" (3.29), the demiurge, whose law requires them to earn their salvation "from works" (4.2). Conversely, Paul's discussion of the "Gentiles", who, "outside the law", have in their hearts the "law by nature" (2.12-15) describes the situation of the pneumatics. These receive redemption entirely "apart from the law" (3.21), "without works" (3.28). They are the elect foreordained by the Father (8.29f.), redeemed "through faith", "according to grace" (3.21-30). This analysis suggests that the traditional framework for interpreting gnostic anthropology - either in terms of "determinism" (Bultmann, 1941) or of "free will" (L. Schottroff, 1969) - proves inadequate. Such anthropological terms as the "natures" (φστδ) or their designation as "hylic/psychic/pneumatic" instead are intended to present a modified theory of election, allegedly Pauline. They are intended to differentiate between the psychics' salvation, effected by choice "through works", on the one hand, and the pneumatics' redemption through divine election on the other — an election received "through faith", and "by grace".

Exegesis of Galatians 3 and 4

Abstract: The basic function or Sitz im Buck of chapters three and four must be determined in the light of the purpose of the entirety of Galatians. This demands consideration of the architecture of the whole as well as close scrutiny of the two chapters. Both the occasion and purpose of Galatians appear at 1:10-12. The Apostle had been faulted by the allegation that his gospel stems from man (para_ajithropou, 1:12) and is aocording_to man (Jtata anthrb^onrTTTTfTIn Galatians Paul answered these criticisms taking them in reverse order. In 1:13-2:21 he replied to the attack that his gospel derived from thejerusajem Establishment and in 3:1-6:10 he answered the criticism that his gospel was man's gospel. 1 Paul's consistent affirmation is that Ris gospel comes bjjrevelation_hotn God through Jesus Christ. Paul produced Galatians as aMêfense, explanatioH,^n^~^uhtër~âttack. Out of the conf lictual situation in which Galatians was hammered out Paul fashioned an antithesis of faith and law in chapters three and four. His Judaizing opponents sought \"to fasten the yoke of legalism on the necks of ^liberated Gentile Christians.\" 2 He countered legalism ( 1 : 7 ; 2:4, 12, 16; 3 :10 ; 4:9-10; 5:2) with justification by faith (Cf. Phil. 3 and Rom. 4) . Dibelius and Kuemmel found the far reaching importance of Paul's thought \"in safeguarding the Christian message from the return of Jewish legalism . . . because he repeatedly stressed the indissoluble connection be-

Guidelines for Godliness: Exegesis of 1 Peter 3

Abstract: 1) “Likewise, wives, be submissive to your own husbands, so that, even if some do not believe the Word, by the conduct of their wives they may without a word be won, 2) when they observe your reverent, chaste conduct. 3) Let your adornment not be that outward braiding of the hair and wearing gold, nor putting on clothes; 4) rather let it be the hidden person of the heart with the imperishable quality of a gentle and quiet spirit, which is priceless in the eyes of God. 5) For in this way, also the holy wives of old who trusted in God adorned themselves, being submissive to their own husbands, 6) as Sarah obeyed Abraham, calling him lord; you are her daughters as long as you do what is good and are not at all afraid of intimidation.”

Het karakter van de veroveringsverhalen in joz. 1–12

Abstract: SUMMARY I. Since Alt and Noth it has been, for many an exegete, an exegetical commonplace that the first part of the Book Joshua, Josh. 1–12, chiefly consists of originally independant etiological narratives of the tribe of Benjamin, at home in Gilgal, that are of little or no historical value; that these narratives have been gathered in a deuteronomical Joshua-book, part of a great deuteronomistic work of history. As every commonplace also this one needs an exegesis. In the first part an attempt will be made at such an exegesis by studying some relevant publications, that have appeared since Noth until recently. These publications are those of P. Auvray (1949), A. George (1950), H. J. Kraus (1951), J. Dus (1960), K. D. Schunck (1963), S.Wagner (1964), E. Voght (1965), J. A. Soggin (1966), F. Langlamet (1969; 1971). From this study a few provisional conclusions will be drawn, to wit: 1. That the cultic character of a number of the narratives in Josh. 1–12 should be stressed as much, if not more, as the et...