It has long been noted by interpreters of Luke 2.1–3 that by the reference to Caesar Augustus and his decree Luke opens up a worldwide horizon in order to underline the universal importance of Jesus’ birth. While the recent discussion of this short passage is largely concerned with explaining the historical background of the decree and its initiator Augustus, the present study, in which Luke-Acts is read as a narrative, provides a detailed analysis of the Lukan picture of Caesar Augustus. By use of a narratological approach it examines how Luke characterizes the figure of this Roman emperor and what role he and the decree play in the narrative in Luke 1–2, especially in relation to the characterization of God and Jesus Christ. At the end of this study its results are related to the geographical orientation of the world presented by Luke in the first two chapters of his Gospel.
In 1 Thess 1 äußert Paulus seine Freude über die Hinwendung der Thessalonicher zum lebendigen Gott unter gleichzeitiger Abwendung von den Götzen. Die VV. 9b-10 werden in den meisten Kommentaren als Anknüpfungspunkt für die Bestimmung des Adressatenkreises von 1 Thess herangezogen. In dem vorliegenden Aufsatz wird der Versuch unternommen zu zeigen, dass dieser Adressatenkreis sowohl Heiden als auch Gottesfürchtige umfasst. Dazu soll vor allem der Frage nachgegangen werden, ob Gottesfürchtige vor ihrer Konfrontation mit der paulinischen Predigt nur einen Gott verehrten und somit in dieser Hinsicht von der heidnischen Umwelt zu trennen sind.
The question of the connection between human and divine forgiveness in the fifth petition of the Matthean version of the Lord’s Prayer has been widely discussed. The specific structuring function of this petition, however, has not yet been taken seriously into consideration. This study attempts to remedy this interpretative deficiency. It will be shown that this petition extends the prayer for an alignment of earthly and heavenly reality in Mt 6:10. Because in Mt 6:12 the praying person ascribes to himself the preceding act of forgiveness, he takes responsibility for the realization of this process of alignment “on earth as it is in heaven.”
In the current debate on the interrelationship of Luke-Acts, the portrayal of the literary figure of Jesus in Acts is believed to function as a conceptual bond, reflecting the unity of both writings. This assumption is further strengthened by way of Peter’s Pentecostal preaching in Acts 2, which establishes the risen Christ as the sublime main character in acts and his connection to God, thus linking Acts to Luke on a narrative level.
In der narrativen Exposition der zweiten (Mt) bzw. dritten (Lk) Prüfung innerhalb der synoptischen »Versuchungsgeschichten« ist davon die Rede, dass Jesus vom Teufel π τ πτερ γιον το ερο (Mt 4,5 par. Lk 4,9) gestellt wird. Allerdings ist nicht klar, was mit dem πτερ γιον το ερο gemeint ist bzw. wo es zu lokalisieren ist. 1 Das Nomen πτερ γιον ist der Diminutiv von πτωρψ (Flügel) und bezeichnet allgemein »einen äußersten Rand oder Abschluss, in bezug auf Bauwerke ein Türmchen, eine
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