The Sons of God in Genesis 6:1–4: Analysis and History of Exegesis. By J. J. T. Doedens

Author(s):  
Michaela Bauks
2006 ◽  
Vol 50 (1) ◽  
pp. 89-109
Author(s):  
Andreas Lindemann

Abstract The story of the »Rich Young Man« is one of the most popular biblical texts in the Christian ethical discussion on property and wealth. But looking at the tradition history of this story, we see very different views on the topic, already in the synoptic gospels. Clement of Alexandria, at the end of the second century, giving a detailed exegesis of the Markan (!) version, presents an »economic« interpretation. Thus, the early history of exegesis shows that »simple answers« are not helpful.


2014 ◽  
Vol 6 (3) ◽  
pp. 428-448
Author(s):  
Otfried Hofius

Abstract This essay investigates the liturgical hymns of the Orthodox Church referring to the Johannine story of the Raising of Lazarus (Jn. 11:1-44). These hymns are especially sung at the Services of the Saturday before Palm Sunday known as the Saturday of the holy and righteous Lazarus. The relevant hymns are deep theological interpretations of the Johannine story and therefore an important contribution to the history of exegesis of the Gospel according to St John.


1986 ◽  
Vol 42 (3) ◽  
Author(s):  
G. M. M. Pelser

The Christian and the ruling authorities according to Romans 13:1–7 In this article the question is posed as to the appropriate understanding and applicability of Romans 13:1–7 in modern times and modem political situations, especially in the light of world wide revolutionary tendencies and activities. First the most crucial exegetical questions inherent in and attached to the passage in the history of exegesis are examined and commented on. The conclusion arrived at, is that although the passage as a self-contained unit stands somewhat loose from its paraenetical context and has its parallels in Jewish-Hellenistic thought, there is no reason to minimise the thrust of its admonition to subjection to ruling authorities. This cannot be done either on the grounds that the passage is non-Pauline or on the grounds of metaphysical, historico-political or eschatological considerations. Regarding the understanding and applicability of the passage in our present situation, the conclusion is that the Christian at least should always adhere to the main purport of the passage, but not necessarily unqualified. Because the passage stands hermeneutically in a dialectical relationship to every new situation, it should be treated in a responsible way in such new situation without, however, either letting the situation prescribe the exegesis or letting the passage enforce itself as dogma upon the situation.


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