Dissertations / Theses on the topic 'ISAKAN'
To see the other types of publications on this topic, follow the link: ISAKAN.
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 dissertations / theses for your research on the topic 'ISAKAN.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse dissertations / theses on a wide variety of disciplines and organise your bibliography correctly.
1
Huizenga, Leroy Andrew. "The new Isaac : tradition and intertextuality in the gospel of Matthew /." Leiden ; Boston : Brill, 2009. http://opac.nebis.ch/cgi-bin/showAbstract.pl?u20=9789004175693.
Full text
2
Lane, William Lacy. "Salvação integral: uma análise sêmio-discursiva de Isaias 65.17-25." Faculdades EST, 2011. http://tede.est.edu.br/tede/tde_busca/arquivo.php?codArquivo=302.
Full textAbstract:
Conselho Nacional de Desenvolvimento Científico e TecnológicoA pesquisa investiga o texto profético de Isaías 65.17-25 por meio da análise semiótica discursiva aplicada à exegese bíblica para mostrar como a salvação é imaginada e concebida nesse anúncio. Basicamente, procura observar como o texto caracteriza o sujeito, o tempo e o espaço da salvação. O que se verifica é que a salvação descrita no texto reflete uma integração do ser humano com Deus, com seu meio de vida e ambiente, e reflete uma fusão de realidade cósmica e local. A partir da identificação do texto como um anúncio de salvação por meio da análise do gênero literário, a análise do texto procura contribuir com a reflexão teológica sobre o conceito de salvação do movimento da Missão Integral no contexto da teologia evangélica protestante da América Latina. O primeiro capítulo examina a história da interpretação desse texto desde o uso pelos autores do Novo Testamento até os desenvolvimentos recentes da exegese bíblica. O segundo capítulo investiga as diversas problemáticas em torno da busca do sentido nas ciências hermenêuticas, linguísticas e exegéticas, e apresenta o referencial teórico e a metodologia para a análise do texto. Seguindo o critério semiótico discursivo o texto é analisado primeiramente no seu plano de expressão, no capítulo três, e em seguida no seu plano de conteúdo, no capítulo quatro.
This thesis examines the prophetic text of Isaiah 65.17-25 through a semiotic discursive analysis applied to biblical exegesis to demonstrate how this text characterizes the persons, time and space of salvation. It is shown that the salvation described in the text reflect the integration of the human being with God, with the social and life contexts, and it reflects the unity of the local and the cosmic realities. From the identification by form criticism of the literary unit as an oracle of salvation, this analysis seeks to contribute to the theological reflection of the concept of salvation of the Integral Mission movement in the context of the protestant evangelical theology of Latin America. The first chapter examines the history of interpretation of the text, starting with its use by the New Testament writers to the recent developments of biblical exegesis. The second chapter investigates several issues concerning the search for meaning in the hermeneutics, linguistics and exegetical studies. It also presents the theoretical and methodological references for the analysis. Following a semiotic discursive criteria for the analysis of a text, chapter three analyzes the expression of the text and, chapter four, the content.
3
Fanwar, Wann. "Creation in Isaiah /." Sarbrücken : Müller, 2008. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=017068499&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.
Full text
4
Galipeau, Claude J. "Isaiah Berlin's liberalism /." Oxford : Clarendon Press, 1994. http://www.loc.gov/catdir/enhancements/fy0606/93001312-d.html.
Full text
5
Wieringen, Archibald L. H. M. van. "Analogies in Isaiah /." Amsterdam : VU University Press, 1993. http://catalogue.bnf.fr/ark:/12148/cb35647733h.
Full text
6
Colli, Gelci André. "Dinâmicas Proféticas no prólogo de Dêutero-Isaías: Exegese de Isaías 40,1-11." Universidade Metodista de São Paulo, 2006. http://tede.metodista.br/jspui/handle/tede/355.
Full textAbstract:
Made available in DSpace on 2016-08-03T12:20:01Z (GMT). No. of bitstreams: 1
Gelci Andre Colli.pdf: 464310 bytes, checksum: f0f6469337fe866d9ca2def465e9fa0a (MD5)
Previous issue date: 2006-03-22Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
The dynamics of the prophecy of Deutero-Isaiah, which presented innovative and pertinent theological concepts, and renewed the courage to the exiles, used as a pattern the exodus of Egypt. This prophecy helped them resist to the Babylonian importunement and incorporation by giving them a future hope. This dynamics is the line of thought followed in the present article. The difficult situation lived by the exiles gave them two options: either yield to the charms of the Babylonian religion and culture or keep the faith in Yahweh, and, thus, wait for better times to come. The people needed pertinent answers to their doubts and it is in this context that the prophecy of Deutero-Isaiah appears. It faces the crisis with hope and moves towards the faith once resigned. This history of salvation serves in turn as support and guarantee for the future of liberation and restoration. Behind this solidarity he shows that the history of the people is the way which Yahweh has chosen to reveal himself to the world and at the same time to bring Israel to be authentically the people of God, create certain socio-political and economic structures of solidarity.
As dinâmicas proféticas no prólogo de Dêutero-Isaías que delineiam grande parte das linhas da mensagem apresentada em todo o bloco de Isaías 40-55 como uma introdução, é via desta pesquisa. Estas dinâmicas contêm conceitos teológicos renovados, pertinentes, e que fortaleceram o ânimo dos exilados. Para isto, o profeta usou como modelo antigas memórias fundamentais do povo hebreu. Em especial no prólogo, destacam-se o êxodo do Egito e a peregrinação no deserto, que têm seu propósito em chamar os exilados à resistência ao assédio e incorporação babilônica. Tendo em vista que, entre sucumbir aos encantos da religião e cultura babilônica, ou continuar a firmar a fé em Javé esperando a mudança da sorte, estava o drama vivido pelos exilados. O povo precisava de respostas pertinentes às suas dúvidas e é neste sentido que surge a profecia de Dêutero-Isaías combatendo a crise com esperança e movimentando à fé antes resignada. Neste sentido, a história da salvação serve como apoio e garantia para o futuro de libertação e restauração. Quando o presente não era capaz de suscitar esperança de mudanças no futuro, o profeta buscou no passado, memórias capazes de suscitarem aos exilados o desejo de servir a Javé ao invés de Marduque. Por trás desta necessidade surge o conceito de que a história do povo é o caminho pelo qual Javé escolheu para manifestar-se. No prólogo é possível perceber, como, e, o que, o profeta utilizou para levar os judaítas exilados a sentir-se verdadeiramente o povo de Deus. Foi importante fazer com que buscassem sua identidade em suas experiências de libertação do passado para que pudessem ter esperança.
7
Kundert, Lukas. "Die Opferung - Bindung Isaaks /." Neukirchen-Vluyn : Neukirchener Verl, 1998. http://catalogue.bnf.fr/ark:/12148/cb38820398n.
Full text
8
Jeon, G. S. "The role of Isaiah 1 as an introduction to the Book of Isaiah." Thesis, University of Oxford, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.401556.
Full text
9
Anderson, Joel Edmund. "Isaiah 7:14 : identity and function within the bookend structure of Proto-Isaiah." Thesis, Pretoria : [s.n.], 2008. http://upetd.up.ac.za/thesis/available/etd-01152009-090940.
Full text
10
Johnson, Carolyn S. "Developing servant leaders in rural Isaan churches through apprenticeship." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p002-0813.
Full text
11
Borges, Raquel Mendes. "“O SENHOR ABRIU-ME OS OUVIDOS”: A PALAVRA DE DEUS E SEUS EFEITOS EM QUEM OUVE, A PARTIR DE ISAÍAS 50,4-7." Pontifícia Universidade Católica de Goiás, 2018. http://tede2.pucgoias.edu.br:8080/handle/tede/3953.
Full textAbstract:
Submitted by admin tede (tede@pucgoias.edu.br) on 2018-05-03T12:21:45Z
No. of bitstreams: 1
RAQUEL MENDES BORGES.pdf: 672484 bytes, checksum: 374e1f0c9179523168dd6f86b8d8f8e1 (MD5)Made available in DSpace on 2018-05-03T12:21:45Z (GMT). No. of bitstreams: 1 RAQUEL MENDES BORGES.pdf: 672484 bytes, checksum: 374e1f0c9179523168dd6f86b8d8f8e1 (MD5) Previous issue date: 2018-02-05
The object of study of this research is the pericope of Isaiah 50: 4-7, the hearing of the Word of God and its effects on the hearer. It is proposed that the spirituality of the First Testament, and is summed up in hearing and living from the Word. It is concluded that this practice is present in the prophetism, in its fruits, or important effects during the mission. The reference for this research is the Third Song of the Suffering Servant, which is in the Second Isaiah, and expresses the prophet's mission to the exiled people. By listening daily to the Word of God, it brings comfort and hope to this situation of oppression. For this, the analysis of the text with its textual, literary, historical, editorial and current critical context is carried out in this research. It follows the context of the time of Second Isaiah in the Babylonian Exile. It ends with the application of this pericope for today when we see the effects of hearing the Word. The Servant is faithful even in the midst of suffering and experiences the effects of the Word of God thus becoming a parameter for those who announce it today.
O Objeto de estudo desta pesquisa é a perícope de Isaías 50,4-7, a audição da Palavra de Deus e seus efeitos em quem a ouve. Propõe-se que a espiritualidade do Primeiro Testamento, e se resume em ouvir e viver a partir da Palavra. Conclui-se que esta prática está presente no profetismo, em seus frutos, ou efeitos importantes durante a missão. A referência para esta pesquisa é o Terceiro Canto do Servo Sofredor, que está no Segundo Isaías, e expressa a missão do profeta junto ao povo exilado. Ao ouvir diariamente a Palavra de Deus, leva consolo e esperança para essa situação de opressão. Para tanto, realiza-se, nesta pesquisa a análise do texto com sua crítica textual, literária, histórica, redacional e contexto atual vital. Segue-se com o contexto da época do Segundo Isaías no Exílio da Babilônia. Finaliza com a aplicação desta perícope para hoje quando vemos os efeitos do ouvir a Palavra. O Servo é fiel mesmo em meio ao sofrimento e experimenta os efeitos da Palavra de Deus tornando-se assim parâmetro para os que hoje a anunciam.
12
Isakin, Olga [Verfasser]. "ZnO-Graphit-Komposite als Anodenmaterialien für Lithium-Ionen-Batterien / Olga Isakin." Aachen : Shaker, 2018. http://d-nb.info/1188549626/34.
Full text
13
Hung, Si Wai Hedy. "Eschatological concepts in Trito-Isaiah." Thesis, University of Aberdeen, 2014. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=210084.
Full textAbstract:
Recent doctoral theses on Trito-Isaiah have interpreted the post-exilic restoration and eschatology as universalistic. I contend such an interpretation for these reasons: post-exilic Israel's desire to become a strong people of God is an indication of particularism, and the incorporation of foreigners and the nations under her wings nurtures nascent universalism. Thus, a tension is formed. The present thesis studies the eschatological concepts of Trito-Isaiah. These are the product of post-exilic Yehud, its reflection on its own tradition and declaration of its ideologies under Persian rule. This thesis concentrates on four key texts, namely Isa 61:1-7; 56:1-8; 65:13-25; and 66:18- 24. It is exegetical and theological, drawing connections and inferences within Isaiah and with other books of the Hebrew Bible. In doing so, I seek to probe the authors' intention in the choice of words and the use of tradition in the proposed changes to religious and social practices. This exercise seeks to trace the development of the eschatological concepts in connection to the community's history. Since Trito-Isaiah exhibits, in various parts, terseness and sudden changes in theme or content, scholarship has often ascribed this to redaction. This thesis debates with scholars' fragmentation of the textual units, in the hope of connecting the themes/content from nearby texts. Chapter 1 introduces Trito-Isaiah, the use of redaction in the composition of the book of Isaiah, and the nature and the role of eschatology (its relationship with apocalypse) in this segment of Isaiah. Afterwards, a definition of universalism and particularism is provided. The history of research in Trito-Isaiah includes the works of O. Plöger, K. Pauritsch, P. Hanson, K. Koenen, and E. Dim. The distinctive position of this thesis is presented. An explanation of the diachronic approach and inner-biblical interpretation is also provided, as these are helpful in providing an account of how the writing communities of Trito-Isaiah might have interacted with the Jewish traditions and contemporary writings to produce a unique theology. There will be a section on the selection of texts, the writing communities behind Trito-Isaiah, and the intended readers for these texts. Chapter 2 deals with the dating of the selected texts and related texts, so as to construct a working hypothesis for the writing communities' intentions behind their theology. Chapter 3 studies 61:1-7, one of the earliest eschatological passages in the post-exilic period. I shall argue that the concepts of the King-Redeemer and the Servant figure are inherited from the Isaianic tradition and reinterpreted to build a righteous community. Later Trito-Isaianic material elaborates these concepts. Chapters 4 and 6 discuss 56:1-8 and 66:18-24 as the framework of Trito-Isaiah. Within the framework is found an encouragement to a community to govern themselves well in preparation for the establishment of a righteous Zion and a strategy to expand the eschatological kingdom. Since the treatment of foreigners has become controversial during the time of Ezra and Nehemiah, many scholars tend to take the framework as democratization of the priesthood, hence, marks of universalism. I shall argue that the framework has a particularistic agendum, alongside the proclamation of the universality of God's rule. Chapter 5 argues that the creation of the new Jerusalem in 65:13-25 will demand the righteous behaviour of its inhabitants. Many modern scholars treat the new Jerusalem as a perfect new world but miss the determination of the writing communities to purge evil. By comparing the traditions within and external to Isaiah, I shall demonstrate that the writing communities foster the righteous rule in Jerusalem for the purging of evil. Chapter 7 presents a summary of my major arguments and the conclusion of my research.
14
Neto, Jose Ribeiro. "A influência da tradição na tradução e interpretação de Isaías 52.13-53.12." Universidade de São Paulo, 2014. http://www.teses.usp.br/teses/disponiveis/8/8158/tde-17102014-175158/.
Full textAbstract:
Esta pesquisa procura analisar a influência da tradição na tradução e interpretação da perícope de Isaías 52.13-53.12. Inicialmente esta pesquisa discute a teoria de Eugene A. Nida, que tem sido a principal teoria nas discussões de tradução da Bíblia. Juntamente com a análise da teoria de Nida analisou-se também as principais discussões sobre tradução de outras vertentes acadêmicas e o uso das mesmas pelas principais tradições religiosas: judaicas, católicas e protestantes. Por meio de estudo de casos específicos de tradução dessas diversas correntes religiosas analisou-se as influências teológicas na tradução de textos tais como Isaías 14.12 na tradição protestante, Isaías 9.5-6 na tradição judaica. A pesquisa abordou o uso da paráfrase como meio utilizado pelas tradições religiosas para defender suas doutrinas em textos sensíveis da Bíblia Hebraica, bem como o poder da tradição interpretativa como interferência na produção de traduções alinhadas às posições teológicas das respectivas tradições. A pesquisa procura delinear de forma breve, a história dos princípios de interpretação da tradição cristã e do judaísmo rabínico. As principais versões produzidas por essas tradições interpretativas: LXX, Vulgata, Targum e Peshitta foram expostas como produtos dessas tradições interpretativas e a perícope de Isaías 52.13-53.12 nessas antigas versões e no Novo Testamento, também como produtos de influência das diferentes tradições interpretativas do cristianismo e do judaísmo rabínico. Por fim, o trabalho busca mostrar como o texto da perícope de Isaías 52.13-53.12 foi tratado nas fontes antigas do judaísmo rabínico e do cristianismo e os efeitos dessas tradições interpretativas em duas versões modernas da Bíblia Hebraica. A de linha judaica, conhecida como Bíblia Hebraica da Editora e Livraria Sêfer e a de linha protestante, denominada Nova Bíblia VivaThis research analyzes the influence of tradition in the translation and interpretation of the pericope of Isaiah 52:13-53:12. Initially, this research discusses the theory of Eugene A. Nida, who has been the leading theory in discussions of Bible translation. Along with the analysis of the theory of Nida analyzed also the main discussions on translation of other academic aspects and their use by major religious traditions: Jewish, Catholic and Protestant. Through case studies of specific translation of these various religious currents analyzed the theological influences in the translation of texts such as Isaiah 14:12 in the Protestant tradition, Isaiah 9:5-6 in Jewish tradition. The study addressed the use of paraphrase as a means used by the religious traditions to defend their doctrines in sensitive texts of the Hebrew Bible, as well as the power of the interpretive tradition as interference in the production of translations aligned theological positions of the respective traditions. The research seeks to outline briefly the history of the principles of interpretation of the Christian tradition and rabbinic Judaism. The main versions produced by these interpretive traditions: LXX, Vulgate, Targum and Peshitta were exposed to products of these interpretive traditions and the pericope of Isaiah 52:13-53:12 those old versions and the New Testament, as well as products of the influence of different interpretive traditions of Christianity and rabbinic Judaism. Finally, the work seeks to show how the text of the pericope of Isaiah 52:13-53:12 was treated in the ancient sources of rabbinic Judaism and Christianity and the effects of these two interpretive traditions in modern versions of the Hebrew Bible. The line Jewish Hebrew Bible known as the Publisher and Bookstore Sefer and Protestant line called New Living Bible
15
Tannus, Gabriel de Oliveira. "JESUS, O MESSIAS: UM OLHAR DA COMUNIDADE PETRINA SOBRE O ANÚNCIO MESSIÂNICO DO SEGUNDO ISAÍAS." Pontifícia Universidade Católica de Goiás, 2017. http://tede2.pucgoias.edu.br:8080/handle/tede/3896.
Full textAbstract:
Submitted by admin tede (tede@pucgoias.edu.br) on 2018-02-23T12:13:17Z
No. of bitstreams: 1
GABRIEL DE OLIVEIRA TANNUS.pdf: 927426 bytes, checksum: 2d92cf3db946c0588c368b21c46a8e32 (MD5)Made available in DSpace on 2018-02-23T12:13:17Z (GMT). No. of bitstreams: 1 GABRIEL DE OLIVEIRA TANNUS.pdf: 927426 bytes, checksum: 2d92cf3db946c0588c368b21c46a8e32 (MD5) Previous issue date: 2017-12-20
This dissertation explores the question about Jesus of Nazareth, from the First Epistle of Peter, accomplishes the Suffering Messiah announced by the prophet Second Isaiah of the Old Testament. The petrine community was able to perceive in the suffering and oppression they were experiencing the resemblance of the image of the Suffering Servant to their own suffering and the suffering of Jesus. Going through the pericopes of 1Pd 2,21-25 and Is 53,1-10, it can be concluded that, in the eyes of the petrine community, Jesus perfectly fulfilled the announced Messianic characteristics. In order to understand the Messianic traits in these two communities, classical and contemporary authors were used to establish due dialogue on the issue. The academic reflections about Jesus Messiah Sufferer were made through a bibliographical research, supported by the historical-critical method, enriched by the sociological method and by the conflictual model. In making the approach of Jesus' suffering to that of the Suffering Servant of the Babylonian captivity, the petrine community realized the fulfillment of the Messianic promise, Jesus was the Messiah, not the triumphalistic incarnation that the Jews expected, but the incarnation in suffering. It is through suffering that the Petrine theology of Jesus Messiah the Sufferer is established.
Esta dissertação explora a questão acerca de Jesus nazareno, da Primeira Epístola de Pedro, realizar o Messias Sofredor anunciado pelo profeta Segundo Isaías do Antigo Testamento. A comunidade petrina conseguiu perceber, no sofrimento e na opressão que estavam vivendo, a semelhança da imagem do Servo Sofredor com o próprio sofrimento deles e com o sofrimento de Jesus. Perpassando pelas perícopes de 1Pd 2,21-25 e Is 53,1-10, pode-se concluir que, aos olhos da comunidade petrina, Jesus cumpriu com perfeição as características messiânicas anunciadas. Para perceber os traços messiânicos nessas duas comunidades, utilizou-se de autores clássicos e contemporâneos estabelecendo o devido diálogo sobre a questão. As reflexões acadêmicas acerca de Jesus Messias Sofredor foram feitas por meio de uma pesquisa basicamente bibliográfica, amparada pelo método histórico-crítico, enriquecida pelo método sociológico e pelo modelo conflitual. Ao fazer a aproximação do sofrimento de Jesus com o do Servo Sofredor do cativeiro da Babilônia, a comunidade petrina percebeu o cumprimento da promessa messiânica, Jesus era o Messias, não a encarnação triunfalista que os judeus esperavam, mas a encarnação no sofrimento. É através do sofrimento que se estabelece a teologia petrina de Jesus Messias Sofredor.
16
Chappel, James. "Dignity is everything Isaiah Berlin and his Jewish identity /." Diss., Connect to the thesis, 2005. http://hdl.handle.net/10066/672.
Full text
17
Walger, Américo Agostinho Rodriges. "Psicometria e educação: a obra de Isaias Alves." Pontifícia Universidade Católica de São Paulo, 2006. https://tede2.pucsp.br/handle/handle/10552.
Full textAbstract:
Made available in DSpace on 2016-04-27T16:33:14Z (GMT). No. of bitstreams: 1
Americo Agostinho Tese.pdf: 228059 bytes, checksum: 23995f97b2e6b92cd016e7b738c27fa9 (MD5)
Previous issue date: 2006-09-04Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
The theoretic study Psychometrics and Education: the works of Isaías Alves, which is tied to the Americanism and Education project, undertakes an exam of the roots of psychometrics, and it also studies the initial development of psychometrics in Brazil, its relation with education and its revealing in the works of Isaías Alves. Many others have linked the beginning of psychometrics to the advent of the Escola Nova (New School). The defended thesis retakes the discussion about the origin and diffusion of psychometrics in Brazil acknowledging it as non-dependent, in the works of the Isaías Alves, to the movement of the New School. A revision of the previous bibliography was achieved concerning the examination of the thinking of Isaías Alves, in which some of the tittles pertinent to the theme were pointed out. The principal works of Isaías Alves, as well as other works and articles concerning psychometrics were consulted. One can see that the history of psychometrics, in the world, seems to amalgamate with the history of experimental psychology. Psychometrics, in Brazil, has its origins in medicine, in formal jobs, and in the proposals of the educational reorganizations. As in the rest of the world, the Brazilian psychometrics expanded with intelligence tests. It follows that Isaías Alves expresses the philosophy of Americanism, in Brazil, in a different way and independent of the movement of the New School for its ideas of discipline, fascist nationalism, reorganization of the classes tied to traditional education, professional, civic and moral. For this reason, it is judged that the psychometrics of Isaías Alves is not bound to the New School
Vinculado ao projeto Americanismo e Educação, o estudo teórico Psicometria e Educação: a obra de Isaías Alves empreende um exame das raízes da psicometria, bem como estuda o desenvolvimento inicial da psicometria no Brasil, sua relação com a educação e seus desdobramentos na obra de Isaías Alves. Muitos autores vinculam o início da psicometria ao advento da Escola Nova. A tese defendida retoma a discussão sobre a origem e difusão da psicometria no Brasil, reconhecendo-a como não dependente, na obra de Isaías Alves, ao movimento da Escola Nova. No que tange ao exame do pensamento de Isaías Alves, efetuou-se uma revisão bibliográfica prévia, a partir da qual foram privilegiados alguns títulos em função da pertinência ao tema. Foram consultadas as principais obras de Isaías Alves sobre psicometria e educação, bem como outras obras e artigos que versam sobre o assunto. Observa-se que a história da psicometria, no mundo, parece confundir-se com a história da psicologia experimental. A psicometria, no Brasil, tem suas origens na medicina, no trabalho formal e nas propostas de reorganização escolar. Como no restante do mundo, a psicometria brasileira se expande a partir dos testes de inteligência. Conclui-se que Isaías Alves expressa a filosofia do americanismo, no Brasil, de forma diferenciada e independente do movimento escolanovista, pela sua defesa das idéias de disciplina, nacionalismo integralista, reorganização das classes vinculada à educação tradicional, profissional, cívica e moral. Por esta razão, entende-se que a psicometria de Isaías Alves não está comprometida com a Escola Nova
18
Gray, M. C. A. "Rhetoric and social justice in Isaiah." Thesis, Queen's University Belfast, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.396611.
Full text
19
Roos, Deomar. "Babylon in the book of Isaiah." Thesis, University of Cambridge, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.624671.
Full text
20
Wong, Andy Chi Kit. "The national aspect of the Aqedah : revisiting the story of the (near-)sacrifice of Isaac in Jewish conceptions /." Ann Arbor, MI : University Microfilms, 2005. http://proquest.umi.com/dissertations/preview/MQ92418.
Full text
21
Stromberg, Jake. "Isaiah after the exile: The author of Isaiah 56-66 as reader and redactor of the book." Thesis, University of Oxford, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.491059.
Full textAbstract:
Since Duhm's commentary, scholars have treated Isaiah as three distinct books, thereby raising the question of how they came to be the one book now before us. Through an analysis of relevant portions of Isaiah, I define the editorial contribution lade to this process by the anonymous author associated with chapters 56-66, an author who lived after the exile and who inherited much that is now in 1-55.
22
Qiao, Guo Qiang. "Isaac Bashevis Singer's Jewishness." Thesis, University of Nottingham, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.247283.
Full text
23
Maner, Terry Michael. "A literary analysis of Isaiah 6:1-8:18 reading the Isaiah memoirs as texts for pastoral spirituality /." Theological Research Exchange Network (TREN), 2000. http://www.tren.com.
Full text
24
Lee, Stephen S. K. "Creation and redemption in Isaiah 40-55." Thesis, University of Edinburgh, 1993. http://hdl.handle.net/1842/28416.
Full textAbstract:
Isaiah 40-55 offer a fertile ground for the study of the interaction between the two biblical motifs of creation and redemption. Whereas von Rad's thesis of creation being subordinated to salvation is no longer acceptable, the two are still taken to be one and the same act of YHWH (Rendtorff/Hermisson), with salvation understood as a new creation overcoming YHWH's judgement (Harner/Haag), and proclaimed as a transforming wonder in a universal context (Stuhlmueller). Our re-examination of 27 pericopae from four basic genres in Isaiah 40-55 shows that the predominant theme is YHWH's sovereignty. The disputations depict YHWH as both creator of the cosmos and lord of history in contrast to the idols dependent on human workmanship. A second group of disputations, which includes the so-called trial speeches against Israel, stresses YHWH's faithfulness despite Israel's sinfulness. The exile does not signify YHWH's defeat; it is the judgement of the same sovereign God. The trial speeches argue for YHWH's incomparability on the ground of his control over past and present events as witnessed by Israel. By contrast the idols are impotent and unable to help. The salvation oracles portray YHWH as the creator of both his own people and the enemies. The connotation of power instead of novelty or intimacy in the creation language is substantiated by our survey of the use of hskip 0.8cm (br') in the Nebrew Bible. Similarly, the description of YHWH as redeemer not only points to divine forgiveness, but also involves the demonstration of YHWH's power in Babylon's downfall and Zion's restoration. Theophanic imagery of the transformation of nature is used in the salvation promises to illustrate YHWH's supreme sovereignty, and his 'hidden' act through Cyrus' victory is finally acknowledged by the nations. The macro-palistrophic structure of these 16 chapters confirms that the crisis of faith during the exile lies in the challenge of the pagan imperial powers to YHWH's sovereignty.
25
Jelinek, John Anthony. "The identity of the messenger of Isaiah." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.
Full text
26
Dyck, William R. "The remnant in Isaiah 7:1-17." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.
Full text
27
Ferrell, Jason. "Isaiah Berlin and the politics of pluralism." Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=38484.
Full textAbstract:
In this dissertation I examine Isaiah Berlin's view of pluralism. Where some have claimed that Berlin cannot justify his commitment to liberalism given his ideas about moral pluralism---that his views are subjective---I argue that he can justify his commitment to liberalism, and avoid the problems of relativism. The departing point of my study is that unlike many, I do not think it is necessary to explicate Berlin's opinions about history, nationalism, or similar ideas---that what he says about pluralism is logically distinct from his other views. My argument has two basic parts. In the first I argue that Berlin's conception of pluralism is best understood as a response to monism, and not necessarily as a position which stands alone. As I argue, Berlin's commitment to liberalism depends less upon direct links between liberalism and pluralism, than a critique of monism which shows how vis-a-vis the corruption of positive liberty, monism leads to authoritarianism. The second part of my argument revolves around the idea that pluralism and relativism are distinct ideas, as seen in their treatment of the idea of incommensurability. Pluralism, I argue, unlike relativism, allows for comparative judgments to be made between values and cultures, because of certain assumptions it holds regarding human nature. Thus the charge that Berlin is a relativist is incorrect, in so far as it fails to consider the theoretical differences between pluralism and relativism.
28
Cook, Paul M. "The Radical Developement of Isaiah 18-20." Thesis, University of Oxford, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.517022.
Full text
29
Thomas, Immanuel. "The messianic prophecy in Isaiah 7:14." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p001-1201.
Full text
30
Kim, Hyun Chul Paul. "Ambiguity, tension, and multiplicity in Deutero-Isaiah /." New York : P. Lang, 2003. http://catalogue.bnf.fr/ark:/12148/cb39089099b.
Full text
31
Oh, Abraham Sung-Ho. ""Oh that You would rend the Heavens and come down" : the eschatological theology of Third Isaiah (Isaiah 56-66)." Thesis, University of Bristol, 2010. http://hdl.handle.net/1983/9c6e59af-719d-40cc-b793-1eaf0217acb2.
Full text
32
Nganga, John Mungai. "A study of Isaiah 35:8-10 what is the highway according to Isaiah and to the church today? /." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
Full text
33
Carvalho, Glacilda Soares da Silva. ""Cresceu como um renovo" (Is.53,20): o sistema simbólico ritual judaico do tempo de Jesus, uma das principais raízes do cristianismo." Universidade Católica de Pernambuco, 2009. http://www.unicap.br/tede//tde_busca/arquivo.php?codArquivo=474.
Full textAbstract:
O tema o sistema simbólico ritual judaico do tempo de Jesus, uma das principais raízes do Cristianismo primitivo e sua autoafirmação como religião, envolvem uma análise
dos elementos rituais que nortearam o Judaísmo do tempo de Jesus e que serviram de base para o surgimento do Cristianismo primitivo. A presente dissertação levará em consideração o sistema cultural religioso judaico do primeiro século da era cristã e como ele influenciou o sistema simbólico ritual de sinais cristãos primitivos, cujo ponto de partida é a pessoa de Jesus. Iniciaremos com uma abordagem sobre a religião, buscando uma visão ampla do fenômeno cultural e da função da religião. O enfoque principal gira em torno de três polos: o sistema simbólico ritual judaico do tempo de Jesus, como uma das principais raízes do Cristianismo primitivo, a importância do Jesus Histórico para o surgimento da religião cristã primitiva e a transformação da religião judaica mediante a fé pós-pascal em Cristo. O Jesus histórico é, a partir da fé pós-pascal, a presença do criador primordial e do juiz escatológico. Ele é um com Deus. A religião cristã primitiva, a partir de então, vai descobrindo os caminhos para tornar-se uma religião autônoma, reaproveitando a essência do sistema simbólico ritual de sinais judaicos e, ressignificando-os a partir de JesusThe theme the jewish ritual symbolic system from Jesus‟ time, one of the primitive Christianity‟s main roots and its self-affirmation as religion involves an analysis of the ritual elements which guided the Judaism from the Jesus‟ time and that was used as a base to the primitive Christianity appearance. This work will consider the jewish religious cultural system from the first century of the Christian time and how it influenced the ritual symbolic system of primitive Christian signs, which begings with Jesus Himself. We are going to start with an approach about the religion, searching a huge vision of the cultural phenomenon and the religion function. The main focus turns around three poles: The jewish ritual symbolic system from the Jesus‟ time, as one of the primitive Christianity‟s main roots, the importance of the historical Jesus to the raise of the primitive Christian religion and the transformation of the jewish religion through the post-paschal faith in Christ. The historical Jesus is, from the post-paschal faith on, the presence of the primordial creator and the eschatological judge. He is one with God. The primitive Christian religion, from that time on, is going to find ways to become an autonomous religion, reusing the essence of the ritual symbolic system of jewish signs, and giving them a new meaning from Jesus on
34
Rokke, Ralph Maynard. "Isaac as preached by Luther." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.
Full text
35
Barker, William Dale. "Isaiah 24-27 : studies in a cosmic polemic." Thesis, University of Cambridge, 2007. https://www.repository.cam.ac.uk/handle/1810/252036.
Full textAbstract:
This study primarily aims to demonstrate that: 1.) the background material for Isa. 24-27 is Canaanite, as represented in the north Canaanite Ba’al tradition of Ugarit, 2.) Isa. 24-27 is not a series of isolated allusions to various segments of the Bal’al Myth, but a coherent framework and narrative progression that has been intentionally adopted from the Ba’al-Mot Myth, and 3.) the function of Isa. 24-27 is to describe the eternal and cosmic kingship of YHWH, while condemning Canaanite deities (i.e. E1, Ba’al and his rpum, Mot, Litan, Shapash, and perhaps Asherah) and cult institutions (i.e. Ba’al worship, the asherim and the marzēah). This indicates that the message of Isa. 24-27 is in keeping with the kingship and anti-idolatry themes present elsewhere in Isaiah. With this interpretation, there is a polemic continuity between Isa. 7-13, Isa. 14-23, and Isa. 24-27. It better connects Isa. 24-27 and Isa. 28. This study begins by reviewing the recent history of interpretation of Isa. 24-27. In Chapter Two various interpretations of the Ba’al Myth are reviewed, and an alternative interpretation is proposed. Chapter Three investigates the nature and functions of chthonic deities throughout the ancient Near East, and compares them to מָוֶת in the Hebrew Bible, with particular reference to Isa. 25:6-8. Chapter Four begins with an exegetical analysis of Isa. 25:6-8, which is followed by an inquiry into banqueting practices and banqueting in the mythic literature of the ancient Near East. Chapter Five seeks to define the marzēah in Ugarit, and also distinguishes between the funerary marzēah and other types of marzēah gatherings. Chapter Six argues that Mesopotamian and Egyptian myths influenced the Ugaritic conceptualisation of Litan, but that only these Ugaritic Litan traditions had a direct influence on the Hebrew Bible’s conceptualisation of Leviathan. The chapter concludes that Leviathan in Isa. 27:1 is part of the polemic against Mot and the establishing of YHWH’s cosmic kingship over every enemy, including Death and its allies. Chapter Seven is an analysis of the Ugaritic-Hebrew parallel word pairs in Isa. 24-27. Chapter Eight looks into additional evidence of the Ugaritic background in Isa. 24-27. Chapter Nine details the evidence of a Ugaritic background to Isa. 28, and defines the connections between Isa. 24-27 and 28, all of which contribute to the proclamation of YHWH’s kingship and the condemnation of Canaanite deities and cult practices that is evident throughout Isa. 24-28. Chapter Ten concludes not simply that there is an Ugaritic background to Isa. 24-27, but that most of the Ugaritic background material exists in a single myth, narrated in less than three cuneiform tablets (KTU 1.4-1.6). The only Ugaritic material that forms background to Isa. 24-27 and comes from outside the Ba’al-Mot Myth is related to kingship, death or the marzēah cult.
36
Andrade, Moreno Marcos Antonio. "Historia, filosofía y diversidad valorativa en Isaiah Berlin." Tesis, Universidad de Chile, 2009. http://www.repositorio.uchile.cl/handle/2250/111499.
Full textAbstract:
licenciado en ciencias jurídicas y socialesEste trabajo presenta un entendimiento del pluralismo de Berlin que caracteriza los valores morales como plurales, inconmensurables y objetivos. Este constituye un criterio para interpretar las acciones de seres humanos que pertenecen a formas de vida distinta de la propia, a la cual arribó gracias a su trabajo sobre filosofía de la historia. Dicho entendimiento es crucial para distinguir su pluralismo del relativismo, que solo considera el aspecto plural e inconmensurable de tales valores. El primer capítulo aborda cuestiones terminológicas. Se introduce un vocabulario y algunas nociones en torno a la historia y su metodología, para situar su pensamiento histórico en el contexto de la década del 50 y se discute dos temas suyos que son centrales en su pensamiento. En primer lugar, la definición de su papel como historiador o filósofo, y en segundo lugar, cómo la clase de indagación histórica en la que se embarcó fue influida por los autores que constituyeron sus referencias constantes. El segundo capítulo caracteriza diversas concepciones en torno a la filosofía de la historia y muestra cómo ellas se relacionan con Berlin. Presenta tres obras centrales escritas en la década del 50 y que giran en torno a asuntos propios de la metodología y la filosofía de la historia, conectando estas obras con el debate del capítulo anterior, para así elucidar cómo ellas ayudaron a configurar su pluralismo de valores. El tercer y último capítulo defiende la idea de una variedad de pluralismos éticos, mostrando y comparando a Berlin con una de las más sistemáticas versiones del pluralismo valorativo en castellano. Finalmente, se presenta una versión del pluralismo valorativo de Berlin que es compatible con sus trabajos históricos analizados en el capítulo anterior, intentando así identificar las consecuencias para su pluralismo de la idea de valores objetivos.
37
Pond, Eugene Warren. "The Theological dependencies of John's gospel on Isaiah." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.
Full text
38
Brooks, Dale. "Theological contribution of the creation motif in Isaiah." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.
Full text
39
Co, Philip Su Gi Ty. "The incomparability of Yahweh in Isaiah 40-48." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
Full text
40
Musgrave, David. "The word shalom in the book of Isaiah." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.
Full text
41
Wong, Gordon Cecil Ignatius. "The nature of faith in Isaiah of Jerusalem." Thesis, University of Cambridge, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.261495.
Full text
42
De, Sousa Rodrigo Franklin. "Eschatology and messianism in LXX Isaiah 1-12." Thesis, University of Cambridge, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.611926.
Full text
43
Kinde, Todd M. "The influence of Isaiah in Matthew 1-4." Thesis, University of Chester, 2019. http://hdl.handle.net/10034/621875.
Full textAbstract:
This study traces the four Isaianic references in Matthew 1-4 to identify their influence in the structure and theology of Matthew's Gospel. Isaiah distinctively contributes to the parallel nature of the narratives in the structure of Matthew 1-12 and particularly to the structural unity of Matthew 1-4. Further, the Abrahamic background in Isaiah contributes to Matthew's "Son of Abraham" motif. The second chapter identifies the placement of the Isaianic references in Matthew and offers an alternative view of Matthew's macrostructure. Similarly, the integral unity of Matthew 1-4 is supported by parallel themes and plotlines. The strategic placement of Isaianic references supports this proposed structure. The study proceeds with a chapter devoted to each of the four Isaianic references in Matthew 1-4. The study's intertextual methodology observes the reference's text form, Isaianic context, reference in Jewish sources, placement in the Matthean chapter, Matthean context, and a summary of Isaiah's structural and Christological influence. Two appendixes accompany the research: one identifies the Abrahamic background in Isaiah 1-12, and another reevaluates the premise of a new Moses typology in Matthew. Isaianic references influence the narrative parallelism in Matthew 1-4, highlighting the calling motif, and confirming the preaching ministry of John and Jesus. Theologically, the Isaianic references and allusions echo in Matthew 1-4 to inform Matthew's Son of Abraham Christology. As the Son of Abraham, Jesus recapitulates Israel's history, following the paradigm of the patriarch Abraham.
44
O'Kane, Martin J. "Isaiah 28-33 : a literary and contextual analysis." Thesis, University of Edinburgh, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.236155.
Full textAbstract:
Tradi tionally, in Isaianic studies, the aim of many commentators SInce the time of Duhm has been to try to rediscover the words of the eighth century prophet of Jerusalem. Descriptive words such as "a u then tic" and "secondary" betray the misconception tha t material which does not reach back to the time of the prophet is somehow less authentic and authoritative. The present study follows more recent trends in looking at the Book of Isaiah as a literary whole and in arguing that each section must be understood and interpreted not only in the light of its immediate context but also in the light of its place and function within the entire book. Six chapters (Isaiah 28-33) are analysed in two ways. Firstly the vocabulary is examined to establish linguistic and thematic similarities with other parts of the book and with the rest of the OT; secondly the many subsections within the six chapters are looked at contextually to determine how they relate to each other and consequently reveal a consistent and unified message. The way in which the material is arranged in chs 28-33 to highlight various themes may be seen as a microcosm of what is happening throughout the en tire book. One of the techniques used to actualize and unify composite traditions may be the concept of wisdom which seeks to instruct the reader in the way of righteousness. This analysis of chs 28-33 complements a similar one carried out by Sweeney [1988] on chs 1-4. The conclusions, too, are similar in that both studies emphasize that any section of Isaianic material, large or small, only makes sense ,*hen looked at in the light of the entire book.
45
Bachega, Leandro. "Pluralismo e liberdade no pensamento de Isaiah Berlin." Pontifícia Universidade Católica de São Paulo, 2017. https://tede2.pucsp.br/handle/handle/20508.
Full textAbstract:
Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2017-10-19T12:00:56Z
No. of bitstreams: 1
Leandro Bachega.pdf: 1234874 bytes, checksum: 73d069975689e4da6245df9fb5f3769d (MD5)Made available in DSpace on 2017-10-19T12:00:56Z (GMT). No. of bitstreams: 1 Leandro Bachega.pdf: 1234874 bytes, checksum: 73d069975689e4da6245df9fb5f3769d (MD5) Previous issue date: 2017-09-26
Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
Pontifícia Universidade Católica de São Paulo - PUCSP
The present study aims to follow the British philosopher Isaiah Berlin’s thought (1909-1997) about the history of ideas and, more precisely, in development of his two concepts of liberty: the negative and the positive ones. Searching carefully the XVIII century, Berlin will identify on it the source of several ideologies and political positions current in the twentieth century, putting on risk the individual freedom. In the history of philosophy, Berlin will say, always looking for a definitive truth, to bring the perpetual peace among men, and the full knowledge about them. Berlin will be against this kind of thought, pointing the value pluralism as an incommensurably and incompatibility proof among the several human intents, and the search for a final truth lead the men to an Utopia, with tragic outcome oftentimes
A presente dissertação tem por intenção acompanhar o pensamento do filósofo britânico Isaiah Berlin (1909-1997) no tocante à história das ideias e, mais precisamente, no desenvolvimento de seus dois conceitos de liberdade: a negativa e a positiva. Debruçando-se detidamente no século XVIII, Berlin identificará nele a origem de muitas ideologias e posições políticas em voga no século XX, e que colocam em risco a liberdade individual. Na história da filosofia, afirmará Berlin, sempre se buscou por uma verdade que fosse definitiva, e que traria a paz perpétua entre os homens, bem como o pleno conhecimento destes. Berlin será contrário a este tipo de pensamento, afirmando o pluralismo de valores como prova da incomensurabilidade e incompatibilidade entre os muitos intentos humanos, e que a busca por uma verdade final conduz os homens a uma utopia, muitas vezes com fins trágicos
46
Tracy, Mary Fidelis. "Date and function of Isaiah 2:1-5." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
Full text
47
Davis, Scott. "Agriculture as theology in Isaiah 28: 23-29." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.
Full text
48
Polaski, Donald C. "Authorizing an end : the Isaiah apocalypse and intertextuality /." Leiden : Brill, 2001. http://catalogue.bnf.fr/ark:/12148/cb37718280q.
Full text
49
Pond, Eugene Warren. "The theological dependencies of John's gospel on Isaiah." Portland, Or. : Theological Research Exchange Network (TREN), 2005. http://www.tren.com.
Full text
50
Matos, Sue Hellen Monteiro de. "NÃO TEMAS! GRITEI POR TEU NOME: Estudo da concepção materna de Javé em Dêutero- Isaías a partir da análise exegética de Is 43,1-7." Universidade Metodista de São Paulo, 2013. http://tede.metodista.br/jspui/handle/tede/282.
Full textAbstract:
Made available in DSpace on 2016-08-03T12:19:31Z (GMT). No. of bitstreams: 1
SUEHELLEN MONTEIRO DE MATOS.pdf: 677634 bytes, checksum: 59a28d5b0f6afe29b7c40c031f6365be (MD5)
Previous issue date: 2013-08-26Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
This exegetical study aims to demonstrate the maternal face of Yahweh revealed in the writings of Deutero-Isaiah, having as main source the oracle of salvation Is 43.1-7. To this end, we start from the analysis of the literary context, historical and religious Deutero-Isaiah, so that make the exegetical analysis of the text proposed by which we will focus, among various contents, the characteristic maternal presented in the passage. Understanding a text arises within a social environment, will highlight, based on the writings Deutero-Isaiah, the exiled community to which they are addressed prophets and prophetesses. Finally, combining the attributes of maternal goddesses Asherah and Ishtar with the fledgling maternal conception of Yahweh made by Hosea, we propose the maternal face of God based on texts of Deutero-Isaiah, in particular Is 43.1 to 7.
O presente estudo exegético tem por objetivo demonstrar a face materna de Javé revelada nos textos de Dêutero-Isaías, tendo como fonte principal o oráculo de salvação de Is 43,1-7. Para tal, partimos da análise do contexto literário, histórico e religioso de Dêutero-Isaías, paraentão fazer a análise exegética do texto proposto, através da qual enfocaremos, dentre os diversos conteúdos, a característica materna apresentada na perícope. Compreendendo que um texto surge dentro de um ambiente social, evidenciaremos, com base nos escritos de Dêutero-Isaías, a comunidade exilada à qual se dirigem profetas e profetisas. Por fim, combinando os atributos maternos das deusas Asherah e Ishtar com a incipiente concepção materna de Javé apresentado por Oséias, propomos a face materna de Deus com base nos textos dêuteroisaiânicos, em especial, Is 43,1-7.