Showing papers on "Exegesis published in 1989"

Etymology and grammatical discourse in late antiquity and the early Middle Ages

Abstract: This study focuses on the uses of the grammatical concept of etymologia in primarily Latin writings from the early Middle Ages. Etymologia is a fundamental procedure and discursive strategy in the philosophy and analysis of language in early medieval Latin grammar, as well as in Biblical exegesis, encyclopedic writing, theology, and philosophy. Read through the frame of poststructuralist analysis of discourse and the philosophy of science, the procedure of the ars grammatica are interpreted as overlapping genres (commentary, glossary, encyclopedia, exegesis) which use different verbal or extraverbal criteria to explain the origins and significations of words and which establish different epistemological frames within which an etymological account of language is situated. The study also includes many translations of heretofore untranslated passages from Latin grammatical and exegetical writings.

Biblical Exegesis and the Jewish-Christian Controversy in the Early Twelfth Century

Abstract: In the prologue to his commentary on Leviticus composed in the mid- twelfth century, the reformist abbot Ralph of Flaix noted with anxiety the effect on his monks of Jewish argumentation against Christian exegesis of the Old Testament:

The Garments of Torah: Essays in Biblical Hermeneutics

Abstract: Preface I. THE HERMENEUTICS OF SCRIPTURE IN FORMATION 1. Inner-Biblical Exegesis: Types and Strategies of Interpretation in Ancient Israel 2. Extra-Biblical Exegesis: The Sense of Not Reading in Rabbinic Midrash 3. The Garments of Torah-Or, to What May Scripture Be Compared? II. SCRIPTURAL HERMENEUTICS AND THE FORMS OF CULTURE 4. Israel and the Mothers 5. From Scribalism to Rabbinism: Perspectiveson the Emergence of Classical Judaism III. HERMENEUTICS, SCRIPTURE, AND THE PRESENT HOUR 6. The Biblical Dialogue of Martin Buber 7. Martin Buber's Moses 8. Speech and Scripture: The Grammatical Thinking and Theology of Franz Rosenzweig 9. The Teacher and the Hermeneutical Task: A Reinterpretation of Medieval Exegesis Conclusion: The Notion of a Sacred Text Notes Index

The making of orthodoxy: The rhetorical schools and their influence on patristic exegesis

Abstract: To honour Henry Chadwick is to honour the great tradition of British scholarship to which Edwin Hatch belonged. The work of Edwin Hatch was the inspiration of this paper, and it may be regarded as a celebration of the centenary of the publication of his Hibbert lectures of 1888, as well as a tribute to one who, like him, has achieved international acclaim for his erudition. Some of what Hatch pioneered in those lectures on The Influence of Greek Ideas on Christianity has become commonplace, but not all. It was the content of the first three lectures which provided the starting point of this study, those on Greek education and its legacy, on the influence of Greek methods of exegesis on Christian exegesis, and on the debt Christian preaching owed to Greek rhetoric. By the Christian era, there was long established a system of education based upon the study of literature and practical exercises in speech-making. As Hatch explained, literature from the distant past was powerful speech preserved from a Golden Age, which could act as a model for those who produced literary exercises to be declaimed. The teaching of the grammaticus and the rhetor in each city's gymnasium was the principal agent for the spread of Hellenistic culture throughout the then known world, and for its ongoing transmission through approximately 800 years. Hatch stressed the hold the educational system had upon the society into which Christianity came, and showed how inevitably it would affect the emerging church.

The true image : the origin and destiny of man in Christ

Abstract: "A deeply learned and spiritually enriching book by a mature evangelical scholar that brings the doctrine of Christ and the human together at the point of the image of God. . . . Hughe's skills as both a biblical scholar and a historical and systematic theologian are very evident in this work, which is his best book yet." - Clark H. Pinnock, McMaster Divinity College "In this wide-ranging biblical, historical, and theological study a versatile veteran makes convincing use lf the concept of the divine image to integrate the doctrines of man and Christ. Philip Hughe's biblical bases are solid, his exposition weighty, and his historical interactions judicious and enlightening. This is a very valuable piece of work." - J. I. Packer, Regent College "We have come to expect both solid learning and exquisite literary style from Philip Edgcumbe Hughes. "The True Image" is no exception. Indeed it is a remarkable piece of work, quarried from a lifetime of study in biblical exegesis, systematic theology, and church history. It is encyclopedic in its discussion of anthropology and Christology and their mutual relationship. The novitate will find it instructive, while the theologically advanced will discover comprehensive exposition married to a scholarly judgment that sometimes resurrects classical views, sometimes provides the unexpected, and on occasion surprises with the controversial." - Sinclair B. Ferguson, Westminster Theological Seminary

Liberating Exegesis: The Challenge of Liberation Theology to Biblical Studies

Abstract: This important book provides a sampling of liberation theology's use of biblical texts, relating it to the "standard" methods of interpretation in Europe and America. Divided into four sections, the book sets out contemporary readings of the parable of Jesus influenced by a liberationist perspective; identifies the biblical and theoretical foundations of liberation theology, comparing them with the dominant exegetical paradigm in the first world; explores the way in which liberation exegesis affects reading the canonical accounts of Jesus; and argues that liberation theology cannot be seen solely as a third-world phenomenon.

The Prophetic Circle of John of Patmos and the Exegesis of Revelation 22.16

Abstract: David Hill, to whom this article is respectfully dedicated, has cautiously argued that the nine references to ’prophets’ in Rev (10.7; 11.10, 18; 16.6; 18.20, 24; 22.6, 9) refer primarily to Christian prophets who constituted a special group within the churches of the Roman province of Asia, though they did not hold formal offices or exercise institutional authority over other Christians. Hill also suggested that John addressed his apocalypse directly to these community prophets (1.1; 22.16), whose task it was to mediate John’s revelatory message to the seven churches.2 He maintains, however, that John himself was not a typical Christian prophet, but rather a prophet who consciously stood in the Israelite-Jewish prophetic tradition. Since Christian prophets were subject to community authority and restricted themselves to oral prophesying, John did not compose his book in his capacity as a Christian prophet, but rather (on analogy with the ancient Israelite prophets) in direct response to the command of the risen Lord ’with authentic prophetic consciousness’.3 My purpose in the present article is to focus on a close reading and exegesis of Rev. 22.16 in defence of what I take to be Hill’s

First and second Timothy and Titus

Abstract: Thomas Oden provides a modern commentary on the pastoral letters grounded in the classical, consensual tradition of interpretation. Oden utilizes the best and most accurate research concerning the historical, literary, and philological aspects of the pastoral letters. He addresses tough issues: the role of women in worship, problems of the rich and poor, the relation between servants and masters, policies concerning support of elderly widows, and how to handle church disruptions.Interpretation: A Bible Commentary for Teaching and Preaching is a distinctive resource for those who interpret the Bible in the church. Planned and written specifically for teaching and preaching needs, this critically acclaimed biblical commentary is a major contribution to scholarship and ministry.

Nature as a Biblical Hermeneutic Device: the Role and Use of Light in the Experience and Writings of Ellen G. White

Abstract: NATURE AS A BIBLICAL HERMENEUTIC DEVICE: THE ROLE AND USE OF LIGHT IN THE EXPERIENCE AND WRITINGS OF ELLEN G. WHITE

The Resurrection Motif in Hosea 5:8-6:6: an Exegetical Study

Abstract: This study investigates Hos 5:8-6:6 in an attempt to discover the mode and function of the resurrection motif. Chapter 1 surveys the interpretation of Hos 5:8-6:6 since the beginning of the twentieth century to the present. Previous discussion of this passage, notwithstanding a few careful exegetical and pointed treatments, is in the main cursory, not comprehensive and detailed, or engages in alteration of the MT. The studies reviewed support either a healing, historical/political, or resurrection viewpoint of Hos 6:1-3. These conclusions are for the most part not buttressed by a detailed and close scrutiny of each verse and similar contexts in Hosea, and often do not assume general reliability of the Hebrew text of Hos 5:8-6:6. The review of literature shows the need for a multifaceted-exegetical approach. Chapter 2 deals with preliminary exegetical considerations. These cover limitation, translation, historical context, form, thematic patterns, and lexical data. The main focus of this chapter is on the lexical survey of certain significant terms assigned to sickness-healing and death resurrection categories. Chapter 3 treats the exegesis proper. It is apparent that the two divine speeches in Hos 5:8-15 and 6:4-6 tell of judgment of sickness and death leveled on Israel and Judah. The response in 6:1-3 reveals that the people expected both healing from sickness and resurrection from death. It is shown in greater detail that the twin parallel terms sk30 and sk30 in Hos 6:2 and in the remainder of the OT without exception speak of the resurrection hope, either physical or metaphorical. The death and resurrection concepts in Hos 5:8-6:6 reappear in the concluding chapters in Hos 13-14. We conclude that the resurrection motif exists in Hos 5:8-6:6. However, its use is metaphorical referring to the restoration of the exiled and abandoned people. Thus, the resurrection theme functions to bring hope to a desperate people punished for their faithlessness. The metaphorical use of the resurrection concept by Hosea implies its existence prior to his time in the second half of the eighth century B.C.

Doing Gospel Criticism as/With a "Reader"

Abstract: This article is a critique of recent reader-response criticism of the gospels. Reader-oriented gospel exegesis amounts, at best, to a critical simulation of the experience of 1st century gospel hea...

The ‘Sensus Literalis’: A Hermeneutical Key to Biblical Exegesis

Abstract: The concept of the sensus literalis is a continuing theme in the history of biblical exegesis. This paper attempts to trace the development of this theme, its changing nature and definition, in the work of selected major theologians and exegetes from the ancient through the Reformation periods.2 The survey demonstrates that the sensus literalis provides a hermeneutical key for describing and evaluating exegetical method and biblical interpretation in the Christian tradition.

Climbing Out of a Swamp The Evangelical Struggle To Understand the Creation Texts

Abstract: The lesson to be learned here is the principle of allowing the Bible to say what it wants to say and not impose our imperialistic agendas onto it; our exegesis ought to let the text speak and the chips fall where they may.

Bible and theology in the Netherlands

Abstract: Biblical interpretation and theological speculation are inseparable: each has constantly influenced the other for good or for ill. But which of the two is the final criterion? Though universally the church has given lip-service to the Scriptures as the source and norm of its theology, it has nonetheless allowed its theological commitment to shape and at times distort its principles of biblical interpretation. It has used the Bible more as a support for its dogmas than as a basis for testing and correcting them. This has proven to have been truce in liberal as well as in orthodox circles, and nowhere so clearly as in the Dutch modernist controversy of the late nineteenth century. The present study attempts: (1) to outline the major theological movements in The Netherlands previous to and following the crucial year 1850, bringing this forward to the early years of the present century; (2) to enter into a description and analysis of Dutch biblical criticism during this same period, paying special attention to the interpretation of the Old Testament, where the problems have been the greatest and the influence of Dutch scholars has been the most lasting; (3) to draw from this analysis conclusions regarding the relationship between theology and biblical exegesis that are valid not only for theological scholarship in one land and in one particular period but for the entire ongoing theological endeavor throughout the world. The greatest lesson that emerges from this study is that respect for the integrity of the biblical text is an indispensable prerequisite to genuine and lasting theological progress.

Chronicles as Independent Literature

Abstract: The Book of Chronicles has three aspects: the interpretation of Samuel-Kings, the history of Israel, and the Chronicler's own theology. To define its literary genre, it is essential to clarify how they relate to one another. Exegetical literature may deal with historical events or theological issues, but it must be in the end constrained by the sacred text. Historiography may reflect exegesis of the text or the author's theological view, but it must finally be controled by historical events. Theological literature may make use of exegesis or historical report, but it is free from both in expressing the author's theology. In this article we discuss the first point: whether Chronicles is dependent on the text of Samuel-Kings, and if it is exegetical literature.Firstly, we will deal with 1Chr 18-20, where large portions of Samuel material (David's treatment of Mephibosheth, his sin with Bath Sheba, and rebellions against him by Abshalom and Sheba) are omitted. It is often explained that, though the Chronicler basically follows the text of Samuel-Kings, he attempts to conceal unfavourable parts of David. However, the Chronicler does include such accounts elsewhere (1Chr 13, 21), and their absence can be better understood by his own thematic presentation of Saul-David and David-Solomon relationship. Moreover, in 1Chr 18-20, David's victories are consciously collected from various parts of Samuel in order to constitute a literary unit. It is placed immediately after the Davidic Promise (1Chr 17) to show the beginning of its fulfillment and God's blessing upon David.Secondly, we will discuss additional materials in the reign of Jehoshaphat (2Chr 17-20). They cannot be regarded as theological interpretation or expansion of Kings' text, because they are totally unrelated to it and the Chronicler's evaluation of Jehoshaphat is opposite. Rather these additions form the Chronicler's own retributional pattern, and the Chronicler's control over the material is evident.These analyses lead to a conclusion that Chronicles is essentially independent from the text of Samuel-Kings. Although the Chronicler uses the interpretation of the sacred text, he does so only as far as it is relevant to his theme. Therefore, Chronicles should not be seen as exegetical literature.

Origen's Exegesis of John 8:19-53: the Struggle With Heracleon Over the Idea of Fixed Natures1

Abstract: It is well known that Origen, in his Commentary on John (henceforth: CJ) is concerned to find aspects of his systematic theology in the Fourth Gospel against the exegesis of the Valentinian gnostic Heracleon. For example, Origen refutes Heracleon's understanding of the Johannine prologue, asserting that indeed all things are created through the logos; the pleroma is not exempt as Heracleon would have it (CJ 2.14.100-101).z Another major point on which Origen defends his own position over against Heracleon is his refutation of the Valentinian notion of \"fixed natures\" (CJ Books 13, 19, and 20).' While it is easy for a modern scholar to agree with Origen's refusal to allow Heracleon's interpolations into the prologue, greater difficulty is encountered when one turns to Origen's rejection of fixed natures as a characterization of the fourth evangelist's intent. John 1:13, 3:1-21, 8:21-47, 10:1-30, 11:52, 17:6, and 18:37 can all be read as indicating the pre-determined character of various individuals' responses to Jesus' offer of salvation; both Heracleon and Origen were keenly aware of such an interpretation. These two later exegetes, however, go beyond the language of the gospel itself when they talk of the more systematized concept of fixed natures and when Origen extends the debate to a discussion of free will. The principal focus of this study will be to categorize and evaluate the arguments by which Origen refuted Heracleon on the fixed natures question,' and we shall also explore the relevance of their debate for Johannine studies today. Do Heracleon and Origen do justice to the texts under discussion? Do their understandings give us clues about issues which should warrant the attention of the modern scholar