Thèses sur le sujet « Bible. O.T. - Criticism, interpretation, etc., Jewish »
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Davies-Browne, Bankole P. « The significance of parallels between the 'Testament of Solomon' and Jewish literature of late antiquity (between the closing centuries BCE and the Talmudic era) and the New Testament ». Thesis, University of St Andrews, 2004. http://hdl.handle.net/10023/2685.
Texte intégralKamell, Mariam J. « The soteriology of James in light of earlier Jewish Wisdom literature and the Gospel of Matthew ». Thesis, University of St Andrews, 2010. http://hdl.handle.net/10023/977.
Texte intégralIngram, Douglas Nairn. « The ambiguity of Qohelet : a study of the ambiguous nature of the language, syntax and structure of the Masoretic text of Qohelet ». Thesis, University of Stirling, 1996. http://hdl.handle.net/1893/2589.
Texte intégralDavies, James P. « Paul among the apocalypses ? : an evaluation of the 'apocalyptic Paul' in the context of Jewish and Christian apocalyptic literature ». Thesis, University of St Andrews, 2015. http://hdl.handle.net/10023/6945.
Texte intégralWheaton, Gerald. « The role of the Jewish feasts in John's Gospel ». Thesis, St Andrews, 2010. http://hdl.handle.net/10023/942.
Texte intégralSouthwood, Katherine. « Ethnicity and the mixed marriage crisis in Ezra 9-10 ». Thesis, University of Oxford, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.669966.
Texte intégralDepoix, D. J. « Purity : blessing or burden ? » Thesis, Stellenbosch : Stellenbosch University, 2002. http://hdl.handle.net/10019.1/53024.
Texte intégralENGLISH ABSTRACT: During the history of Israel the concept of "purity" had developed as a way in which God's people could honour his holiness and draw nearer to him, as a sanctified nation. By the time of Jesus, in Second Temple Judaism, the purity system had become restrictive. This had been influenced by political and social developments, including an increased desire to withdraw from Hellenistic and other factors which were seen as contaminating the integrity of Judaism. There were diverse perceptions regarding the achievement of the purity of Israel, including militaristic confrontation and expulsion of alien occupation forces, stricter adherence to the Law and, in some cases, total withdrawal from general society (such as at Qumran). It was, however, particularly the Pharisaic imposition of the supplementary oral tradition, supposed to clarify the written Law, which imposed hardship on those who, through illiteracy or inferior social status, were unable to meet all the minute provisions which would ensure ritual purity. The expansion of the Law of Moses by the commentary of the rabbis, which over time became the entrenched oral "tradition of the fathers", was originally intended to promote access to God by clarifying obscure points of the Law, in the pursuit of purity. However, this oral tradition had, in fact, become an instrument of alienation and separation of the ordinary people not only from the Pharisees, who considered themselves as the religious elite, but also from God. The common people, that is, a large section of the population, felt rejected and on the outside of both religious and social acceptance. On the material level they also suffered under a heavy tax burden, from both Temple and State, which aggravated their poverty. It was this situation which Jesus confronted in his mission to change the ideological climate and to reveal the Kingdom of God as being accessible to all who accepted the true Fatherhood of God, in penitence and humility. He denounced the hypocrisy which professed piety but which ignored the plight of those who were suffering. Hark 7 : 1-23 symbolizes the difference between the teaching and practice of Jesus and that of the Pharisees, and provides metaphorically a pattern of Christian engagement which is relevant in the South African situation today. The Christian challenge is to remove those barriers, both ideological and economic, which impede spiritual and material well-being within society. By active engagement, rather than by retreating to the purely ritualistic and individualistic practice of religion, the realization of the Kingdom of Heaven, as inaugurated by Jesus, will be advanced.
AFRIKAANSE OPSOMMING: Gedurende die geskiedenis van Israel het die konsep van reinheid ontwikkel as 'n wyse waarin die die volk van God Sy heiligheid kan eer en tot Hom kan nader, as 'n geheiligde volk. Teen die tyd van Jesus, tydens Tweede Tempel Judaïsme, het die reinheid sisteem beperkend geword. Dit is beïnvloed deur politieke en sosiale ontwikkelinge, insluitende 'n toenemende drang om te onttrek van Hellenistiese en ander faktore, wat beskou is as 'n besoedeling van die integriteit van Judaïsme. Daar was diverse persepsies aangaande die uitvoering van die reinheid van Israel, insluitende militaristiese konfrontasie en die uitwerping van vreemde besettingsmagte, strenger onderhouding van die Wet en in sekere gevalle, totale onttreking van die algemene samelewing (soos by Qumran). Tog was dit in besonder die Fariseërs se oplegging van bykomende mondelinge tradisie, veronderstelom die geskrewe Wet te verhelder, wat ontbering veroorsaak het vir die wat as gevolg van ongeletterdheid of minderwaardige sosiale status nie in staat was om aan elke haarfyn bepaling, wat rituele reinheid sou verseker, te voldoen nie. Die uitbreiding van die wet van Moses deur die kommentaar van die rabbies, wat met verloop van tyd die ingegrawe mondelinge "tradisie van die vaders" geword het, was oorsproklik bedoel om toegang tot God te verseker, deur die verheldering van onduidelike aspekte van die wet, in die nastreef van reinheid. Hierdie mondelinge tradisie het egter 'n instrument van vervreemding geword en skeiding gebring tussen gewone mense en die Fariseers, sowel as die wat hulleself beskou het as die religieuse elite. Dit het egter ook skeiding gebring tussen mense en God. Die gewone mense, dit is die meerderheid van die bevolking, het verwerp gevoel en aan die buitekring van beide religieuse en sosiale aanvaarding. Op materiële vlak het hulle ook gelyonder die juk van swaar belasting, van beide die Tempel en die Staat, wat hulle toestand van armoede vererger het. Dit was hierdie situasie wat Jesus gekonfronteer het in sy strewe om die ideologiese klimaat te verander en om die Koninkryk van God te openbaar as toeganklik vir almal wat die ware Vaderskap van God aanvaar, in berou en in nederigheid. Hy het die skynheiligheid verwerp wat aanspraak maak op vroomheid, maar die toestand van die lydendes ignoreer. Markus 7:1-23 simboliseer die verskil tussen die onderrig en die praktyk van Jesus en dié van die Fariseërs en voorsien metafories 'n patroon van Christelike verbintenis, wat relevant is binne die eietydse Suid-Afrikaanse konteks. Die uitdaging aan die Christendom is om die skeidslyne te verwyder, beide ideologies en ekonomies, wat geestelike en materieële welsyn binne die gemeenskap belemmer. Deur aktiewe betrokkenheid, eerder as om bloot te onttrek tot die suiwer ritualistiese en individualistiese beoefening van religie, sal die realisering van die Koninkryk van die Hemel soos ingehuldig deur Jesus, bevorder word.
Clark, Ernest P. « Enslaved under the elements of the cosmos ». Thesis, University of St Andrews, 2018. http://hdl.handle.net/10023/13123.
Texte intégralWilliams, Gillian Patricia. « A talmudic perspective on the Old Testament diseases, physicians and remedies ». Diss., 2009. http://hdl.handle.net/10500/3318.
Texte intégralBiblical Archaeology
M.A. (Biblical Archaeology)
Cohen, Daniel A. J. « The non-Jews of Mark's Gospel : a Jewish reading ». Phd thesis, 2005. http://hdl.handle.net/1885/150314.
Texte intégralLaney, Travis Arin. « A partial hardening has come upon Israel : Divine hardening and its implications for Jewish evangelism ». Diss., 2009. http://hdl.handle.net/10392/2919.
Texte intégralThis item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from http://disexpress.umi.com/dxweb or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.
De, Man Jan Abraham. « Gewone mense, stories en Jahweh : 'n teologie van die verhalende literatuur in Genesis 1-11 (Afrikaans) ». Thesis, 2001. http://hdl.handle.net/2263/23340.
Texte intégralTheron, Jacques. « Die monargale tydvak in die geskiedenis van Israel ». Diss., 2005. http://hdl.handle.net/10500/1507.
Texte intégralHierdie verhandeling dek oor die algemeen die groter geheel van die Monargale Tydvak in die geskiedenis van Israel en Juda. Daar word egter meer spesifiek gefokus op die koningskap van Josia, `n merkwaardige koning van Juda, en sy godsdienstige hervormings wat van stapel gestuur is na aanleiding van die vonds van die wetboek in die Tempel. Die verhaal van Josia word geskets teen die agtergrond van die politieke klimaat in die antieke Nabye Ooste voor- en tydens sy koningskap. Aandag word dus gegee aan ander nasies en die invloed wat hulle op Juda gehad het. Daar word ook gekyk na daardie profete wat moontlik `n invloed op Josia kon gehad het, hetsy profete wat aktief was tydens sy koningskap of in die jare onmiddellik daarvoor. Laastens word ook na die Deuteronomistiese Geskiedenis gekyk ten einde die moontlike verband daarvan met Josia en sy hervormings te bepaal
This dissertation covers, in generaL the topic of the Monarchial Period in the history of Israel. More specific attention is given to Josiah. a remarkable king of Judah, and his program of religious refonn, that was set in motion with the discovery of the Book of the Law in the Temple. The story of Josiah is told against the background of the political climate in the ancient Near East prior to and also during Josiah's reign. Other nations and their influence on Judah is carefully considered in this regard. Attention is also given to those prophets that could possibly have influenced Josiah. Some of these prophets were active during Josiah's reign and others in the years preceding his reign. Lastly the Deuteronomistic History is considered to determine the possible links to Josiah and his refonn program
Old Testament
M.Th. (Old Testament)
Cho, Ho Hyung. « THE MEANING OF Ὁ ΝΟΜΟΣ ΤΟΥ ΧΡΙΣΤΟΥ IN GALATIANS 6:2 ». Diss., 2015. http://hdl.handle.net/10392/4942.
Texte intégralTrost, Travis Darren. « The fourth gospel as reaction to militant Jewish expectation of kingship, reflected in certain dead sea scrolls ». Thesis, 2005. http://hdl.handle.net/10500/1985.
Texte intégralNew Testament
D. Th. (New Testament)
Hedlun, Randall J. « The social function of glossolalia in acts with special attention to the Ephesian disciples pericope (Acts 18:24-19:7) ». Thesis, 2009. http://hdl.handle.net/10500/2655.
Texte intégralNew Testament
D. Th. (New Testament)
Dekker, Erica. « Prediker, 'n wysheidsgeskrif deurspek met aanhalings ? : die aanhalingshipotese krities bespreek aan die hand van Prediker 9-11 ». Diss., 1996. http://hdl.handle.net/10500/17993.
Texte intégralSummaries in English and Afrikaans
In die veertigerjare het Robert Gordis aanhalings in die boek Prediker uitgewys. Diethelm Michel en Norman Whybray het die aanhalingshipotese ondersteun, terwyl Michael Fox nie ten gunste daarvan was nie. Whybray het kriteria saarngestel op grond waarvan hy aanhalings uit ouer wysheidsmateriaal kon onderskei. Fox kon op grond van sy eie kriteria geen aanhalings identifiseer nie. Om vas te st el of die Prediker we! uit ouer wysheidsmateriaal aanhaal, word eerstens gekyk na hoe die wysheid in Israel ontstaan het en wat die boek Prediker se verhouding tot ander wysheidsgeskrifte is. Hie ma word die histories-kritiese bestudering van die boek onder die loep geneem alvorens die navorsingsgeskiedenis van aanhalings nagegaan word. Prediker 9-11 word ondersoek om te bepaal of die Prediker we! uit vroeere wysheidsmateriaal aanhaal. Ten slotte word die vraag gevra of Bybelvertalings aanhalings moet uitlig ten einde die teks beter verstaanbaar te maak.
In the forties, Robert Gordis pointed out that quotations do occur in the book Ecclesiastes. Diethelm Michel and Norman Whybray endorsed this hypothesis of quotations, while Michael Fox has taken a stance against it. Whybray compiled criteria to distinguish older wisdom sayings in the book Ecclesiastes. Fox applied his own criteria and could not find any quotations. To determine if the author (Qohelet) does quote from older wisdom material, we take a look how the wisdom developed in Israel and what the book's relation was to other wisdom books. Then the contribution of the historical-critical methods to the understanding of the book is surveyed before die research history of quotations is discussed. Ecclesiastes 9-11 is examined to determine if Qohelet really quotes from older wisdom material. Finally, we ask the question whether quotations should be highlighted in Bible translations in order to improve understanding of the text.
Biblical and Ancient studies
M.A.(Biblical Studies)
Tan, Randall Kheng Juan. « Fulfilling the law apart from the law : A discourse approach to Paul and the law in Romans ». Thesis, 2004. http://hdl.handle.net/10392/312.
Texte intégralThis item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from http://disexpress.umi.com/dxweb or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.
Ruckhaus, Keith Raymond. « Israel's narrative of origins in Genesis one and two from the perspective of René Girard's mimetic theory ». Thesis, 2009. http://hdl.handle.net/10500/3469.
Texte intégralBiblical and Ancient studies
D. Th. (Old Testament)
Josberger, Rebekah Lee. « Between rule and responsibility : The role of the 'AB as agent of righteousness in Deuteronomy's domestic ideology ». Thesis, 2007. http://hdl.handle.net/10392/433.
Texte intégralThis item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from http://disexpress.umi.com/dxweb or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.
Gibson, Jan Albert. « An investigation into the historical, cultural-religious, mystical and doctrinal elements of Paul's Christology and soteriology : a theoretical study of faith ». Thesis, 2010. http://hdl.handle.net/10500/4374.
Texte intégralSystematic Theology and Theological Ethics
D.Th. (Systematic Theology)
Rapa, Robert Keith 1952. « The meaning of Works of the Law (erga nomou) in Galatians and Romans ». Thesis, 1994. http://hdl.handle.net/10500/17588.
Texte intégralPsychology of Education
D. Th. (New Testament)
Palmer, Delano Vincent. « Pronominal `I', Rastafari and the lexicon of the New Testament with special reference to Paul's epistle to the Romans ». Thesis, 2007. http://hdl.handle.net/10500/2367.
Texte intégralNEW TESTAMENT
DTH (NEW TESTAMENT)
Yatskaya, Svetlana. « Music and liturgy in early Christianity ». Diss., 2001. http://hdl.handle.net/10500/1119.
Texte intégralCristian Spirituality, Church History and Missiology
M. Th. (New Testament)
Lindorfer, Marco. « Das schriftgemässe Evangelium des Paulus nach dem Zeugnis des Römerbriefes : Funktionalität und Legitimität des Schriftgebrauches = Paul's gospel according to Scripture : Paul's use of the Old Testament in his letter to the Romans : the function and legitimacy of Paul's use of Scripture ». Diss., 2006. http://hdl.handle.net/10500/766.
Texte intégralBiblical & Ancient Studies
M.Th.(New Testament)
Lüling, Manuel. « „Geschrieben um Unsertwillen“ (Römer 4,24) ? : die Verweise auf die Vergangenheit Israels in der Argumentation des Römerbriefs ». Diss., 2011. http://hdl.handle.net/10500/6430.
Texte intégralAn drei Stellen im Römerbrief verweist Paulus auf die Vergangenheit Israels: auf Abraham in Röm 4,1–25, auf Abrahams Nachkommen, Mose und Pharao in Röm 9,6–18 und auf Elija in Röm 11,1–10. Gegenstand der Untersuchung ist die Bedeutung dieser Verweise auf die Vergangenheit Israels für die Argumentation des Römerbriefs. Nach der Analyse der rhetorischen Situation und der Einordnung der relevanten Stellen in die rhetorische Makrostruktur des Briefs werden alttestamentlicher Kontext und frühjüdische Rezeption der rezipierten Ereignisse untersucht. Auf diesem Hintergrund werden die drei Passagen detailliert betrachtet, indem der Argumentationsgang untersucht und die mögliche rhetorische Wirkung auf die Adressaten aus sechs unterschiedlichen Perspektiven analysiert wird: mit hoher Schriftkenntnis, mit geringer Schriftkenntnis, aus jüdischer, nichtjüdischer, christlicher und stadtrömischer Perspektive. Auf diese Weise können unterschiedliche Aspekte der leserseitigen Rezeption differenziert wahrgenommen werden, bevor sie zu einem Gesamtbild zusammengeführt werden.
New Testament
Volker, Daniel. « Wahre Weinstock : die bedeuting des Weinstockmotivs in Johannes 15:1-8 ». Diss., 2018. http://hdl.handle.net/10500/25992.
Texte intégralText in German
Ziel der Forschungsarbeitet ist es, zu zeigen, dass die johanneische Weinstockrede das alttestamentlich und frühjüdisch geprägte Weinstockmotiv aufgreift und weiter entfaltet. So finden sich in Joh 15:1-8 die Beziehungsebene zwischen Gott und seinen Nachfolgern, die ethische Konnotation, der Gerichtsgedanke, der messianisch-eschatologische Aspekt und der Gedanke von Fruchtbarkeit und Fülle wieder. Es wird deutlich, dass sich in Jesus erfüllt hat, worauf die alttestamentlichen und frühjüdischen Schriften durch die Verwendung des Weinstockmotivs abgezielt haben: Er ist der angekündigte Messias, dessen Kommen Fülle mit sich bringt. Dies hat sich bereits durch Jesu erstes Zeichen, die Verwandlung von Wasser zu Wein (Joh 2:1-11), angedeutet. Neu ist der Gedanke, dass Jesus seine Nachfolger in sein Wirken mit einbezieht. Sie partizipieren an seiner messianischen Fülle und produzieren den Überfluss in Abhängigkeit von Jesus auch selbst mit. Voraussetzung dafür ist, dass die Jünger ihre enge Beziehung zu Jesus durch Gebet und das Einhalten seines Wortes aufrechterhalten und sich an seinem Vorbild orientieren.
The purpose of this thesis is to show that the Johannine vine speech takes up and further develops the vine motif of the Old Testament and early Jewish history. In John 15:1-8 we find emphasis on the relationship between God and his disciples, the ethical connotation, the warning of judgement, the messianic-eschatological aspect and the concepts of fruitfulness and fullness. I will show in this thesis, that the the Old Testament and early Jewish writings that use the vine motif are fulfilled in Jesus Christ: He is the announced Messiah, whose coming will bring fullness. This is already implied in Jesus’s first miracle, turning water into wine (John 2:1-11). What is new is that Jesus includes his disciples in his ministry. They participate in his messianic abundance and in dependence on Jesus they themselves produce abundance. The prerequisite for this abundant fruitfulness is a close relationship with Jesus through prayer, abiding in his word, and following his example.
New Testament
M. Th. (New Testament)
Haslebacher, Christian. « Bedeutung und hermeneutischen Implikationen der Verweise auf die Schöpfungsordnung und den Fall Evas in 1. Timotheus 2 ». Diss., 2012. http://hdl.handle.net/10500/9942.
Texte intégralNach grundsätzlichen Überlegungen zur Allgemeingültigkeit, Kultur- und Zeitbezo-genheit neutestamentlicher Aussagen untersucht die vorliegende Studie das Lehrver-bot der Frauen im gesamtbiblischen Kontext. Dadurch resultiert 1. Timotheus 2:12-14 als Schlüsseltext in der Frage, ob Frauen für den leitenden und lehrenden Dienst in der Gemeinde zugelassen sind. Hinweise für das richtige Verständnis von 1. Ti-motheus 2:12-14 sind Vergleiche mit anderen paulinischen Verweisen auf erzählte Ereignisse des Alten Testaments und ihre Funktion im jeweiligen Diskurs, die Wir-kungsgeschichte der Schöpfungsreihenfolge und von Evas Fall im Frühjudentum sowie die Funktion dieser Verweise in der Argumentation im 1. Timotheusbrief. Ab-schliessend wird 1. Timotheus 2:12-14 im Bezug auf den unmittelbaren Kontext un-tersucht. Die vorliegende Arbeit schließt, dass 1. Timotheus 2:12-14 trotz der Ver-weise auf die Schöpfungsreihenfolge und den Fall Evas nicht als allgemeingültig zu verstehen ist.
After general reflections on universal validity, and on the cultural and temporal set-ting of New Testament propositions, this study examines the prohibition on women teaching in Christian congregations in the context of the whole Biblical canon. From this perspective, 1 Timothy 2:12-14 offers a key role for the validity of women as leaders and teachers. Clues towards a correct understanding of 1 Timothy 2:12-14 are to be found in comparisons with references to Old Testament events and their par-ticular function in Pauline discourse, in reception of the order of creation and fall of Eve in early Judaism, and in the function of these references in the argument of 1 Timothy. Finally, 1 Timothy 2:12-14 is examined in view of its immediate context. The thesis concludes that, despite its reference to the order of creation and the fall of Eve, 1 Timothy 2:12-14 should not be understood as an absolute prohibition.
New Testament
M. Th. (New Testament)
Pitt, Clifford C., Barbara Douglas, James Leach, Dyke Margaret Van, Calvin Seerveld, Jeremy E. Fisher et G. Marcille Frederick. « Perspective vol. 23 no. 1 (Feb 1989) ». 2013. http://hdl.handle.net/10756/251249.
Texte intégralPitt, Clifford C., Barbara Douglas, James Leach, Dyke Margaret Van, Calvin Seerveld, Jeremy E. Fisher et G. Marcille Frederick. « Perspective vol. 23 no. 1 (Feb 1989) ». 1989. http://hdl.handle.net/10756/277579.
Texte intégralBeer, Leilani. « The role of the priests in Israelite identity formation in the exilic/post-exilic period with special reference to Leviticus 19:1-19a ». Thesis, 2021. http://hdl.handle.net/10500/27842.
Texte intégralSource-criticism of the Pentateuch suggests that the priests (Source P) alone authored the Holiness Code – the premise being that Source P forms one religious, literate and elite group of several. Through the endeavor to redefine Israelite identity during the Neo-Babylonian Empire of 626–539 BCE and the Achaemenid Persian Empire of 550–330 BCE, various ideologies of Israelite identity were produced by various religious, literate and elite groups. Possibly, the Holiness Code functions as the compromise reached between two such groups, these being: the Shaphanites, and the Zadokites. Moreover, the Holiness Code functions as the basis for the agreed identity of Israel as seen by the Shaphanites and the Zadokites. Specifically, in Leviticus 19:1-19a – as being the Levitical decalogue of the Holiness Code, and which forms the emphasis of this thesis – both Shaphanite and Zadokite ideologies are expressed therein. The Shaphanite ideology is expressed through the Mosaic tradition: i.e., through the Law; and the Zadokite ideology is expressed through the Aaronide tradition: i.e., through the Cult. In the debate between the supremacy of the Law, or the Cult – i.e., Moses or Aaron – the ancient Near Eastern convention of the ‘rivalry between brothers’ is masterfully negotiated in Leviticus 19:1-19a.
Old Testament and Ancient Near Eastern Studies
D. Phil. (Old Testament)