Tesi sul tema "Deutonomistic history (Biblical criticism)"
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1
Ohm, Andrew Taehang. "Two faces of Manasseh : a comparative reading of 2 Kings 21:1-18 and 2 Chronicles 33:1-20". Thesis, Available from the University of Aberdeen Library and Historic Collections Digital Resources. Online version available for University member only until Dec 1, 2013, 2008. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?application=DIGITOOL-3&owner=resourcediscovery&custom_att_2=simple_viewer&pid=25472.
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2
Geoghegan, Jeffrey C. "Until whose day? : a study of the phrase "until this day" in the Deuteronomistic history /". Diss., Connect to a 24 p. preview or request complete full text in PDF format. Access restricted to UC campuses, 1999. http://wwwlib.umi.com/cr/ucsd/fullcit?p9945687.
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3
Meir, Amira. "Medieval Jewish interpretation of pentateuchal poetry". Thesis, McGill University, 1994. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=28842.
Testo completoAbstract (sommario):
This dissertation studies parts of six medieval Jewish Torah commentaries in order to examine how they related to what we call Pentateuchal poetry. It examines their general approaches to Bible interpretation and their treatments of all Pentateuchal poems. It focusses on qualities we associate with poetry--parallelism, structure, metaphor, and syntax--and explores the extent to which they treated poems differently from prose.The effort begins by defining Pentateuchal poetry and discussing a range of its presentations by various ancient writers. Subsequent chapters examine its treatment by Rabbi Saadia Gaon of Baghdad (882-942), Abraham Ibn Ezra of Spain (1089-1164), Samuel Ben Meir (1080-1160) and Joseph Bekhor Shor (12th century) of Northern France, David Kimhi of Provence (1160-1235), and Obadiah Sforno of Italy (1470-1550).
While all of these commentators wrote on the poetic passages, none differentiated systematically between Pentateuchal prose and poetry or treated them in substantially different ways. Samuel Ben Meir, Ibn Ezra, Bekhor Shor, and Kimhi did discuss some poetic features of these texts. The other two men were far less inclined to do so, but occasionally recognized some differences between prose and poetry and some phenomena unique to the latter.
4
Leatherman, Donn Walter. "An analysis of four current theories of Hebrew verse structure /". Thesis, McGill University, 1998. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=35906.
Testo completoAbstract (sommario):
This dissertation tests and evaluates four current theories of the verse structure of biblical Hebrew poetry. These theories are: the counting of minimal units, such as poetic feet, stresses or syllables, practiced in various forms since antiquity, and recently employed by D. N. Freedman, F. M. Cross and others, the analysis of poetic line-forms proposed by Terence Collins, the syntactic structural analysis proposed by M. O'Connor, and the semantic analysis practiced by Willow van der Meer, Johannes de Moor and a group of scholars associated with the Kampen School of Theology. All of these theories purport to identify and explain the fundamentals of biblical Hebrew verse structure. Each of these theories is presented comprehensively. These presentations include a review of literature relevant to the field of Hebrew verse structure studies in general, and to these four current theories of verse structure in particular.These four theories are applied to four poetic passages from the Hebrew Bible: Judges 5:2--31, Isaiah 5:1--7, Lamentations 1 and Psalm 126. These applications show how each of these theories describes the verse structure of each of the poems. Following this, the theories and their applications to these passages are compared to determine which, if any, of these theories are effective in distinguishing poetry from prose, distinguishing one poem from another, predicting the form of a poem, and prescribing rules for the composition of poetry. The strengths and weaknesses of each theory are identified. In addition, the reasons for the failure of these theories to provide an adequate description of the verse structure of biblical Hebrew poetry are indicated.
5
Phelan, Joseph Patrick. "The limitations of original history : the use of documentary evidence in the work of Clough, Arnold and Browning". Thesis, King's College London (University of London), 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.342968.
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Nicholas-Twining, Timothy. "Biblical criticism and confessional division from Jean Morin to Richard Simon, c. 1620-1685". Thesis, University of Cambridge, 2017. https://www.repository.cam.ac.uk/handle/1810/264155.
Testo completoAbstract (sommario):
This thesis aims to make a significant contribution to our understanding of the history of biblical criticism in the seventeenth century. Its central objective is to put forward a new interpretation of the work of the Oratorian scholar Richard Simon. It does so by placing Simon's work, above all his Histoire critique du Vieux Testament (1678), in the context of the great increase in critical study of the text of the Bible that occurred after 1620. The problems and questions that confronted European scholars at this time were profound, as new manuscript discoveries combined with existing learned and polemical debates in such a way that scholars were forced reconsider their opinions on the history and text of the Old Testament. Rather than study these works solely in the discrete tradition of the history of scholarship, however, this thesis shows why they have to be considered in the context of the print culture that made their production possible, the confessional divisions that shaped and deepened the significance of their philological arguments, and the intellectual cooperation, exchange, and disagreement that determined how contemporaries understood them. The results of this research contribute to existing scholarship in several significant ways, of which four stand out for special emphasis. First, through extensive archival research it markedly revises our current understanding of the work of Jean Morin, Louis Cappel, Johannes Buxtorf II, and Richard Simon. Second, it shows that the history of biblical criticism must consider the work of Catholic scholars in the same level of detail as Protestant scholars. Third, it breaks the link between innovative philological and historical work and radical theological or political thought. Fourth, it calls into doubt the current consensus that seventeenth-century scholarly life is best understood through the concept of the international and inter-confessional 'Republic of Letters'.
7
Ranum, Benedikte Torkelsdatter. "Typecast Victorians : uses of biblical typology in late nineteenth-century literature". Thesis, University of Stirling, 1996. http://hdl.handle.net/1893/2007.
Testo completoAbstract (sommario):
This thesis examines the literary uses of biblical typology in the last three decades of the nineteenth century. It aims to show how late Victorian writers, having opted out of the orthodox Christian beliefs of the age, were still writing from within a cultural discourse shaped by, and based upon, such faith. Covering works as diverse as Sartor Resartus, De Profundis, and The Island of Doctor Moreau, and discussing writers who range from Mary Augusta Ward via Hardy to Strindberg and Dostoevsky, my contention is that these writers not only used the structure, terminology, and imagery of biblical typology to express their religious doubts, but that they 'reclaimed' what was strictly seen as a mode of exegesis and transformed it into a richly suggestive signifying system. Through this reconstructed mode of expression, they could offer to their readers ideas of a new 'religion' or, at least, a possible way out of the despair caused by the ultimate failure of Christian faith. The thesis is presented in three parts, the first of which briefly details the various available definitions of biblical typology itself. Following this, each sub-section of Part One traces a different aspect of late Victorian typology usage. Parts Two and Three deal with what I claim to be the two major strains of the late nineteenth century's secular use of typology - those concerned, respectively, with the 'imitation of' or 'association with' biblical types in their relation to literary characters. The changes made to the traditional biblical typology by late Victorian writers, as examined in this thesis, brought the biblical anti-type closer to the Jungian archetype, just as it brought the Nineteenth Century closer to our twentieth-century view of our religious and textual inheritance.
8
Pfeiffer, Kerstin. "Passionate encounters : emotion in early English Biblical drama". Thesis, University of Stirling, 2011. http://hdl.handle.net/1893/3575.
Testo completoAbstract (sommario):
This thesis seeks to investigate the ways in which late medieval English drama produces and theorises emotions, in order to engage with the complex nexus of ideas about the links between sensation, emotion, and cognition in contemporary philosophical and theologial thought. It contributes to broader considerations of the cultural work that religious drama performed in fifteenth- and early sixteenth-century England in the context of the ongoing debates concerning its theological and social relevance. Drawing on recent research in the cognitive sciences and the history of emotion, this thesis conceives of dramatic performances as passionate encounters between actors and audiences – encounters which do not only re-create biblical history as a sensual reality, but in which emotion becomes attached to signs and bodies through theatrical means. It suggests that the attention paid to the processes through which audiences become emotionally invested in a play challenges assumptions about biblical drama of the English towns as a negligible contribution to philosophical and theological thinking in the vernacular. The analysis is conducted against the background of medieval and modern conceptions of emotions as ethically and morally relevant phenomena at the intersection between body and reason, which is outlined in chapter one. Each of the four main chapters presents a detailed examination of a series of pageants or plays drawn mainly from the Chester and York cycles and the Towneley and N-Town collections. These are supplemented, on occasion, with analysis of individual plays from fragmentary cycles and collections. The examinations undertaken are placed against the devotional and intellectual backdrop of late medieval England, in order to demonstrate how dramatic performances of biblical subject matter engage with some of the central issues in the wider debate about the human body, soul, and intellect. The second chapter focuses on the creation of living images on the stage, and specifically on didactically relevant stage images, in the Towneley Processus Prophetarum, the Chester Moses and the Law, and the N-Town Moses. The third chapter shifts the focus to the performance of the Passion in the N-Town second Passion play and the York Crucifixio Christi, concentrating on the potential effects of the perception of physical violence on audience response. The subject of chapter four is the emotional behaviours and expressions accorded to the Virgin Mary in the Towneley and N-Town Crucifixion scenes, and those of her precursors, the mothers of the innocents, in the Digby and Coventry plays of the Massacre of the Inncocents. In chapter five, the analysis finally turns to dramatisations of the Resurrection, examining its realisation on stage in the Chester Skinners’ play, as well as staged responses to the event by the apostles and the Marys in the N-Town The Announcement to the Three Marys; Peter and John at the Sepulchre and the Towneley Thomas of India. These four central chapters pave the way for a summary, in the conclusion, of the central problematic underpinning this thesis: how the evocation of emotion in an audience is linked to embodiment in theatrical performance, and tied to a certain awareness, on the part of playwrights, of the popular biblical drama’s potential as a locus of philosophical-theological debate.
9
Gillingham, Susan E. "Personal piety in the study of the psalms : a reassessment". Thesis, University of Oxford, 1987. http://ora.ox.ac.uk/objects/uuid:0267b635-59d5-4bf4-a453-6c9e054648e5.
Testo completoAbstract (sommario):
The thesis concludes that because the cult-centred approach has been so concerned with the cultic functions of the psalms, it has failed to appreciate the personal contributions of the psalmists, and in so doing has often misinterpreted the primary purpose of a psalm. A life-centred reading of the Psalter is therefore a vital component in correcting this imbalance in psalmic studies today.
10
Machado-Matheson, Anna-Maria. "Madness as penance in medieval Gaelic sources : a study of biblical and hagiographical influences on the depiction of Suibne, Lailoken and Mór of Munster". Thesis, University of Cambridge, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.609646.
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11
Tarrer, Seth Barclay. "The law and the prophets : a Christian history of true and false prophecy in the book of Jeremiah". Thesis, University of St Andrews, 2009. http://hdl.handle.net/10023/776.
Testo completoAbstract (sommario):
The present study is a history of interpretation. In that sense it does not fit neatly into the category of Wirkungsgeschichte. Moving through successive periods of the Christian church’s history, we will select representative interpretations of Jeremiah, Ezekiel, and theological works dealing explicitly with the question of true and false prophecy in an effort to present a sampling of material from the span of the church’s existence. This study seeks to function as a hermeneutical guide for the present interpretive problem of interpreting true and false prophecy in the Old Testament/Hebrew Bible by displaying ways various interpreters have broached the subject in the past. In this way it may prove useful to the current impasse concerning the notion of false prophecy in the Old Testament/Hebrew Bible. Seeing continuity, or a family resemblance, in the Christian church’s interpretation of true and false prophecy in relation to the law’s role amongst exilic and post-exilic prophets, we will observe those ways in which a historically informed reading might offer an interpretive guide for subsequent interpretations of true and false prophecy.
12
Van, der Merwe David Stefanus. "Die Simson-narratief 'n vergelykende analise /". Pretoria : [S.n.], 2008. http://upetd.up.ac.za/thesis/available/etd-09252008-075909/.
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13
Issa, Pedro Henrique Rodrigues de Oliveira. "O Rio e a Represa: ciência, progressismo e crítica bíblica na obra de Andrew Dickson White". Universidade de São Paulo, 2017. http://www.teses.usp.br/teses/disponiveis/8/8138/tde-11012018-183115/.
Testo completoAbstract (sommario):
O estudo a seguir investiga as origens e o contexto histórico de um conceito historiográfico, a saber, a chamada tese do conflito entre a ciência e a religião. Segundo esta tese, a prática científica possuiria uma indisposição natural e recíproca para com as práticas religiosas, levando-as a um conflito inevitável e historicamente verificável. Os próceres dessa interpretação foram John William Draper (1811-1882), James Young Simpson (1811-1870) e Andrew Dickson White (1832-1918), sobre o qual este trabalho se debruça. White foi, dentre os três, o único que ocupou cadeiras universitárias de ensino de História, sendo considerado um dos primeiros historiadores profissionais dos Estados Unidos da América. Ao longo de décadas elaborou uma série de artigos que, compilados, lhe renderam sua Magnum opus em dois volumes, A History of the Warfare of Science with Theology in Christendom. A pesquisa se concentra em três eixos fundamentais: a) o contexto biográfico religioso de Andrew White, sua maturação filosófica e sua atuação como professor universitário, bem como o contexto histórico mundial e local no qual a obra foi produzida, rebuscando especialmente sua relação com a Universidade de Cornell; b) uma verticalização analítica dos conceitos históricos e epistemológicos empregados por White, procurando esquadrinhar as especificidades dos termos religião, ciência e teologia, bem como a retórica discursiva do autor; e finalmente c) uma apreciação histórica do desenvolvimento da Crítica Bíblica na Europa e nos Estados Unidos da América e de sua influência na obra de A. D. White. O trabalho revela de que forma o contexto político e mental do século XIX propiciou o surgimento de metáforas bélicas em diversos âmbitos, oferece razões históricas e sociais que explicam a origem do suposto conflito entre a ciência e a religião, apresenta um mapeamento conceitual da obra de White e a relevância da ascensão da Crítica Bíblica como um caminho para assegurar a secularização da prática científica.The following study investigates the origins and the historical context of a historiographical concept, namely, the so called conflict thesis between science and religion. According to this thesis, scientific practice is endowed with a natural and mutual indisposition regarding religious practices, bringing them to an inevitable and historically verifiable conflict. The champions of this interpretation were John William Draper (1811-1882), James Young Simpson (1811-1870) and Andrew Dickson White (1838-1918), this work dwelling upon the latter. White was, among the three, the only one to occupy university chairs of History teaching, and is considered one of the first professional historians of the United States of America. Throughout decades he elaborated a series of articles that, after compilation, rendered his Magnum opus in two volumes, A History of the Warfare of Science with Theology in Christendom. This research focuses in three fundamental axis: a) the religious biographical context of Andrew White, his philosophical maturation and his procedure as university professor, as well as the world and local historical context under which the work was yield, rummaging specially its relation to Cornell University; b) an analytical and vertical exposition of the historical and epistemological concepts employed by White, so as to scan the specificities of the terms religion, science and theology, as well as the discursive rhetoric of the author; and finally c) a historical appreciation of the development of Biblical Criticism in Europe and United States of America and its influence upon the work of A. D. White. The work reveals in which way the political and mental context of the 19th century propitiated the emergence of martial metaphors in diverse spheres, offers historical and social reasons that explain the origin of the supposed conflict between science and religion, presents a conceptual mapping of Whites work and the relevance of Biblical Criticism as a way to secure the secularization of the scientific practice.
14
Stone, Keith Allen. "Singing Moses's Song: A Performance-Critical Analysis of Deuteronomy's Song of Moses". Thesis, Harvard University, 2013. http://dissertations.umi.com/gsas.harvard:11007.
Testo completoAbstract (sommario):
Starting from the observation that Deuteronomy commands a tradition of performing the Song of Moses (Deuteronomy 32.1-43), in this dissertation I explore ways in which the performance of the Song contributes to Deuteronomy's educational program through an effect on those who perform the Song. In order to do so, I employ a performance-based approach that stresses the dynamic of re-enactment that operates in traditions of performance; I argue that performers of the Song are to be transformed as they re-enact not only the characters within the Song but also those who came before them in the history of the Song's performance, particularly YHWH and Moses, whom Deuteronomy depicts as that tradition's founders. In support of this thesis, I provide a close reading of the text of the Song (as preserved in Deuteronomy and as informed by Deuteronomy's account of its origins and subsequent history) that examines how the persona of the performer interacts with these re-enacted personas in the moment of performance. I also argue that the various composers of Deuteronomy themselves participated in the tradition of performing the Song, adducing examples from throughout the book in which certain elements originally found in the Song have been adopted, elaborated, acted out, or simply mimicked while being put to another use.Near Eastern Languages and Civilizations
15
Watt, William David. "Creation praise : from psalmody to traditional hymnody". Thesis, University of St Andrews, 2005. http://hdl.handle.net/10023/13589.
Testo completoAbstract (sommario):
This thesis examines the types of creation imagery used in the Psalms, looking at the historical and cultural influences that affected the Old Testament concepts encapsulated in this Psalmody, and at how traditional creation hymnody has incorporated and modified these concepts. The first chapter examines creation psalmody and argues that there is an overall inclusiveness to be found in such Psalms, where God is viewed as working through the whole of creation and that such Psalms are generally less anthropocentric than some other Biblical texts. This immanent approach is particularly evident through the Old Testament concept of Creator Spirit. Creation hymns are discussed in the three chapters that follow, focusing firstly on hymns of seed-time and harvest, secondly on hymns of the Holy Spirit, and thirdly on hymns with a christological perspective that deal with the main Christian Festivals around Christmas and Easter. In examining rogation-tide hymns and May Day carols, the seedtime and harvest chapter finds many similarities to the images used in creation psalmody, as well as imagery from the old traditional May Day festivals which pre-date Christianity in Britain but which contain a similar kind of natural spirituality to the Old Testament concepts of Creator Spirit. The Harvest Festival hymns, on the other hand, tend to take a more anthropocentric approach, but nevertheless do contain some of the immanent approaches from the Old Testament, in particular the Hebrew Harvest Festival. Chapter 3 examines hymns of the Holy Spirit, and I argue that it is in these hymns that we can find a more fully developed immanent type of theology. Chapter 4 looks at the christological perspectives to the natural world to be found in traditional hymnody, examining in more detail the areas of transcendence and immanence and the implications of the inevitable anthropocentric viewpoint to be found in these texts. I argue in this chapter that it is possible to take a wider and more contemporary theological interpretation of this type of hymnody, and that by doing this we find these hymns amenable to a more inclusive approach to creation as a whole. The thesis concludes by considering the implications of this analysis for worship in the twenty first century.
16
Joo, Samantha. "Provocation and punishment : the anger of God in the book of Jeremiah and Deuteronomistic theology /". Berlin [u.a.] : de Gruyter, 2006. http://www.loc.gov/catdir/toc/ecip0616/2006021356.html.
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Imbayarwo, Taurai. "A Biblical Hebrew lexicon for translators based on recent developments in theoretical lexicography". Thesis, Link to the online version, 2008. http://hdl.handle.net/10019.1/1414.
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Leblanc, Simon. "Le Deutéronome, la famille et la transmission de la loi en Israël ancien". Thesis, McGill University, 2003. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=19657.
Testo completoAbstract (sommario):
The book of Deuteronomy turns out to be very interesting for the study of passing on religious traditions within family. On the one hand, with a canonical approach — i.e. an approach where the function of a biblical text within the canon is emphasised over die history of this text - Deuteronomy acts like the hermeneutical key explaining how the new generations must face and actualise the Torah — the principles of life and conduct given by the Lord to His people. On the orner hand, the content of Deuteronomy represents the family as the privileged place, or rather die "vehicle" by which die Torah will be handed down to the next generation.
19
Evans, Robert Charles. "Reception-historical methods in biblical studies : an evaluation of the hermeneutics of some recent practice, with reference to reception of New Testament texts about subordination". Thesis, University of Oxford, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.669841.
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20
Martin, Thomas William. "Eschatology, history and mission in the social experience of Lucan Christians : a sociological study of the relationship between ideas and social realities in Luke-Acts". Thesis, University of Oxford, 1986. http://ora.ox.ac.uk/objects/uuid:5b810610-b745-4135-8f82-dccbada009d7.
Testo completoAbstract (sommario):
The subject of this thesis is the relationship between eschatology and history in the Christian community for which Luke-Acts was written. Chapter 1 formulates the problem in terms of Luke's eschatology. It argues that Luke and his community thought of the End as 'near' and that Luke's historical perspective affected his eschatology. Luke-Acts represents a community that held a relevant eschatological hope and was aware of continuing history. This is the interpretive problem this thesis seeks to enlighten. The perspective to be used in approaching this problem is that of sociological analysis. Chapter 2 explores the use of sociological perspectives in New Testament study and the benefits to be achieved by the use of the sociology of knowledge. Chapter 3 is a sociological analysis of the community in terms of date, location, stratification, racial composition, boundaries, social institutions, and charismatic roles and functions. This material suggests that mission was an important community task. Chapter 4 establishes a sociology of mission for the community, investigating commitment as the mechanism that motivated community members to pursue mission, the importance of mission to the community, the motivation of converts, and the problems encountered in mission. Chapter 5 investigates the social functions of eschatology in the community and finds that it functioned in legitimating numerous aspects of the community's mission experience. Chapter 6 investigates the social functions of history in the community and finds that it functioned in legitimating various aspects of the community's mission experience. In the conclusion it is shown that history and eschatology were functionally related to one another in legitimating aspects of the community's mission experience. This functionality also provided a meaningful relationship in helping the community to make sense of its world. This further prepares us to try and understand these ideas theologically by placing them in a social context.
21
Taghavie-Moghadam, Mariah. "A Miraculous Deliverance: An Adaptation Through Historical Criticism and Feminist Theory". VCU Scholars Compass, 2019. https://scholarscompass.vcu.edu/etd/5740.
Testo completoAbstract (sommario):
This thesis attempts to reconstruct the narrative of Anne Greene, a young female servant in 1650 England that was wrongfully found guilty of infanticide and made into a spectacle by her peers as an example of what happens when one breaks societies gender norms and is met by the influence of the gender politics of the period. Her female body was objectified and placed on display by a ritual performance of the hangman’s noose and the criminal corpse to further the process of by maintaining fear among members of the population, especially rebellious women. Thus, making Anne Greene a subversive figure, victimized by a patriarchal society, a trope that remains relevant today. By way of literary adaptation, explorations of bodily practice, and engagements with the historical archive this thesis allows Anne Greene’s disembodied figure to unfold as a narrative and visual tool in history. This study and the accompanying original play text allow Anne Greene to become an essential figure to feminist studies and continuing struggles for equality in the era of the “Me too” social narrative.
22
Hardenberg, Benedict Ralph. "City centres of the apostle Paul". Thesis, Stellenbosch : Stellenbosch University, 2002. http://hdl.handle.net/10019.1/52732.
Testo completoAbstract (sommario):
Thesis (MPhil)--Stellenbosch University, 2002On title page: Master of Philosophy (Bible Skills)
ENGLISH ABSTRACT: The apostle Paul was called and commissioned to the city centres of the eastern Mediterranean world. These city centres were places of power, trade, wealth and travel. They were the nerve centres of civilisation in the East. People from various parts of the Roman Empire were found in these major cities. The city was therefore a highly significant institution in the Roman Empire. The governing authorities wanted hellenization and romanization to spread from these cities. The Christian leaders also decided that Christianity had to spread in the Roman Empire from its city centres. The apostle Paul's Christian mission was therefore to the various cities in the Roman Empire. The sociohistorical realities in these cities therefore formed the context of Paul's life and apostolic work and determined his relation to a city. The political, social, cultural and religious factors in a city could therefore impinge on his life and work. The apostle Paul was usually drawn to these large cities where he could find Jewish communities. As Christianity was resting on a Jewish foundation, his initial strategy was his work in the synagogues amongst the Jews. Paul also needed an alternative venue for his Christian work in the city. These alternate venues were usually the private homes of individuals who had become Christians. In these homes Paul established his church in a city. The hosts in these homes would usually become the benefactors and leaders in the church. Paul's apostolic work in a city was also done in the city streets. His church therefore became thoroughly mixed in terms of social status, however, the church gave all equal rights and privileges. When Paul left a city, he also placed on them the responsibility to reach their surrounding regions and provinces with the Christian message. These cities therefore had to be strategically located. The apostle Paul chose five specific cities that had an advantageous geographical position in the Roman provinces to complete his apostolic work in the eastern Mediterranean world.
AFRIKAANSE OPSOMMING: Die apostel Paulus was geroep en opgedrag vir die stedelike sentrums van die ooste Middellandse wereld. Hierdie stedelike sentrums was plekke van invloedryke mag, ekonomiese handel, rykdom en reis aktiwitiete. Hulle was ook die kern van menslike beskawing in die Ooste. Bevolkings groepe vanuit verskeie dele van die Romeinse ryk was in hierdie groot stede te vinde. Stede was 'n hoogs betekensvolle instelling in die Romeinse ryk. Die politieke owerhede wou he dat hellenization en romanization moes sprei van hierdie stede. Die Christelike leiers het ook besluit dat Christendom moes in die stede van die Romeinse ryk sprei. Die apostel Paulus se Christelike sending was dus tot die verskillende stede in die Romeinse ryk. Die sosio-historiese realiteite in hierdie stede was die samehang van Paulus se apostoliese werk en het ook sy verhouding met die betrokke stede bepaal. Die politieke, maatskaplike, kulturele en godsdienstige faktore in 'n stad kon dus 'n invloed uitoefen op sy lewe en werk. Paulus was gewoonlik aangetrokke tot hierdie groot stede waar Joodse gemeenskappe te vinde was. Aangesien Christendom in die Joodse geloof gegrondves was, was sy aanvanklike strategie om sy werk te loots in sinagoge waar Joode te vinde was. Paulus het ook 'n alternatiewe ontmoetings plek vir sy Christelike werk in die stede nodig gehad. Hierdie alternatiewe ontmoetingsplekke was gewoonlik in die huise van indiwidue wat Christene geword het. Die eienaar van hierdie huishouding het gedien as gasheer, weldoener en leier in die kerk. Paulus het ook sy apostoliese werk voortgesit in die stedelike strate. Sy kerke het as gevolg hiervan 'n gemende samelewing status gehad, nogtans het hy gepoog om alle Christene gelykwaardig te stel. Wanneer Paulus 'n stad verlaat het, het hy het ook aan hulle die verantwoordelikheid gegee om uit te reik na hulomliggende streke en provinsies met die Christen boodskap. Hierdie stede moes dus strategies gelee wees. Paulus het vyf spesifieke stede wat 'n voordelig geologiese posisie in die Romeinse provinsies uitgeken om sy apostoliese werk te voltooi in die ooste Middellandse wereld.
23
Garafalo, Robert C. "History, theology, and symbol: the mother of Jesus in the Cana narrative (John 2:1-12), 1950-2005". IMRI - Marian Library / OhioLINK, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1430386350.
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Warhurst, Amber. "Merging and diverging : the Chronicler's integration of material from Kings, Isaiah, and Jeremiah in the narratives of Hezekiah and the Fall of Judah". Thesis, University of St Andrews, 2011. http://hdl.handle.net/10023/1916.
Testo completoAbstract (sommario):
The phenomenon of inner-biblical interpretation and inter-textual replication of scriptural material within the Old Testament is receiving significant attention in current scholarship. Two narratives which are repeated three times in the Hebrew Bible provide a particularly fruitful case study for this type of research: the Hezekiah narrative (2 Kgs 18-20; Isa 36-39; 2 Chr 29-32) and the account of the fall of Judah (2 Kgs 24-25; Jer 52; 2 Chr 36). This study extends the contributions of redaction-critical, literary-critical, and text-critical studies examining the narratives of 2 Kings 18-20//Isaiah 36-39 and 2 Kings 24:18-25:30//Jeremiah 52 and emphasizes their subsequent reception in Chronicles. In addition, this investigation advances the discussion of the Chronicler's reliance upon and method of incorporating material from the Latter Prophets. It is the conclusion of this thesis that the Chronicler was familiar with the versions of the Hezekiah narrative and the account of the fall of Judah in both 2 Kings and the Latter Prophets. His method of handling these alternative accounts reflects both direct quotation (particularly in the case of 2 Kings) and indirect allusion to themes and idioms (with regard to the Latter Prophets). The result is a re-telling of Judah's history which is infused with hope for restoration as articulated by the Latter Prophets. By portraying an idealized account of Israel's past history which corresponds to prophetic descriptions of the nation's restoration, Chronicles illustrates the accessible, utopic potential held out to every generation of faithful Israel.
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MacDonald, Margaret Y. "Institutionalization in Pauline communities : a socio-historical investigation of the Pauline and Deutero-Pauline writings". Thesis, University of Oxford, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.670395.
Testo completo
26
Choi, Junho. "Understanding the literary structures of Acrostic Psalms : an analysis of selected poems". Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/85583.
Testo completoAbstract (sommario):
Thesis (MTh)--Stellenbosch University, 2013.ENGLISH ABSTRACT: By means of literary, linguistic and comparative literary approaches, this study examines the literary structure of the alphabetical acrostic poems in the Psalms. First, a literary approach is used to analyze the form and content of each alphabetical acrostic poem to show that the literary structure of the poems is varied. Selected Psalms 9-10, 111 and 112 are translated from the Hebrew and compared to ancient Near Eastern languages especially Akkadian and Ugaritic. Second, by means of linguistic approaches, the literary structure of each poem is determined on both micro and macro levels using the researcher’s own translations of these psalms. Furthermore, a comparative literary approach is employed to compare the forms of ancient Near Eastern acrostics, in particular Akkadian, Egyptian and Ugaritic poems, to Hebrew acrostics. The analysis reveals both similarities with other ancient Near Eastern forms as well as the uniqueness of the Hebrew alphabetical acrostic poems. Both linguistic and literary insights are used to determine the relationship between the different forms. The findings suggest that the alphabetical acrostic poems were probably written around or after 1000 B.C.E. since the ancient Near Eastern poems were written before 1000 B.C.E. The unique 22-line form of the Hebrew alphabetical acrostics also indicates that Hebrew thought was distinct from what can be observed in other ancient Near Eastern texts. On the basis of this research, a conclusion is reached and suggestions for future research are made.
AFRIKAANSE OPSOMMING: Deur literêre, linguistiese en vergelykende literêre benaderings ondersoek hierdie studie die literêre struktuur van die alfabetiese akrostiese gedigte in die Psalms. Eerstens word ‘n literêre benadering gebruik om die vorm en inhoud van elke alfabetiese lettervers te ontleed om aan te toon dat die literêre struktuur van die gedigte verskillend is. Die gekose Psalms 9-10, 111 en 112 word uit die Hebreeus vertaal en in vergelyking met die Ou-Nabye-Oosterse tale, veral Akkadiese en Ugarities, bespreek. Tweedens, deur linguistiese benaderings, word die literêre struktuur van elke gedig op beide mikro-en makro vlakke bepaal deur gebruik te maak van die navorser se eie vertalings van hierdie psalms. Verder, word ‘n vergelykende literêre benadering aangewend om die vorms van die Ou-Nabye- Oosterse akrostiese gedigte, in die besonder Akkadies, Egiptiese en Ugaritiese gedigte, met Hebreeuse akrostiese gedigte te vergelyk. Die ontleding toon die ooreenkomste met ander antieke Nabye- Oosterse vorms sowel as die uniekheid van die Hebreeuse alfabetiese akrostiese gedigte. Beide linguistiese en literêre insigte word gebruik om die verhouding tussen die verskillende vorms te bepaal. Die bevindinge dui daarop dat die alfabetiese akrostiese gedigte waarskynlik geskryf is rondom of later as 1000 vC, angesien die antieke Nabye-Oosterse gedigte voor 1000 vC geskryf is. Die unieke 22-reël vorm van die Hebreeuse alfabetiese akrostiese gedigte dui ook aan dat die Hebreeuse denke te onderskei is van wat in ander antieke Nabye-Oosterse tekste gereflekteer word. Gebaseer op hierdie navorsing, word tot ‘n gevolgtrekking gekom, en word voorstelle vir toekomstige navorsing gemaak.
27
Driver, Daniel R. "Brevard Childs : the logic of scripture's textual authority". Thesis, University of St Andrews, 2009. http://hdl.handle.net/10023/754.
Testo completoAbstract (sommario):
Brevard Childs argues for the inner logic of scripture’s textual authority as an historical reality that gives rise to the material condition by which the church apprehends and experiences God in Christ. The church’s use of (or by) scripture thus has a larger interiority: the shaped canon of scripture, Old and New Testaments, is a rule of faith which accrues authority in the church, through the vehicle of the sensus literalis. Childs’ work has been misplaced, however. Part one locates it internationally, attending to the way it has been read in English and German and finding that it has enjoyed a more patient reception in Europe than in Britain or North America. To illustrate, Childs’ definition of biblical theology is contrasted with that of James Barr. Their differences over gesamtbiblische theology involve opposite turns toward and away from Barthian dogma in biblical inquiry. Part two examines Childs on biblical reference, introducing why intertextuality is not midrashic but deictic—pointing to the res. This coincides with an understanding of the formation of biblical literature. Childs’ argument for canonical shaping is juxtaposed with Hermann Gunkel on tradition history, showing “final form” to be a deliberate inversion of form critical principles. Childs’ interest in the Bible as religious literature is then set alongside his studious confrontation of Judaism, with implications for inter-religious dialogue. Barr and Childs are compared again in part three, which frames their respective senses of indirect and direct biblical reference in terms of allegory. Both see allegory at work in the modern world under certain rules (either biblical criticism or the regula fidei). Their rules affect their articulations of trinitarian dogma. Finally, Psalm102 highlights divergences between modern and pre-modern interpreters. If scripture comprehends the present immediately, some postures of the church toward the synagogue may be excluded.
28
Depoix, D. J. "Purity : blessing or burden?" Thesis, Stellenbosch : Stellenbosch University, 2002. http://hdl.handle.net/10019.1/53024.
Testo completoAbstract (sommario):
Thesis (MPhil)--Stellenbosch University, 2002ENGLISH 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.
29
Spies, Johannes Hendrik. "Kerklidmaatskap : 'n kerkregtelike studie". Thesis, Stellenbosch : Stellenbosch University, 1996. http://hdl.handle.net/10019.1/55152.
Testo completoAbstract (sommario):
Thesis (DTh)-- Stellenbosch University, 1996.ENGLISH ABSTRACT: Questions and problems concerning church membership are plenty and surface regularly in church . meetings. The way in which the church operates reflects a particular concept of the church. The· ideal is that way the church functi~ns according to the church law must express the essence of the church. Therefore it is important to ask questions on church membership in the light of the scriptures and the confession. This study shows that there is tension between the concept of the church which comes forwardin the Scriptures and the confession on the one hand and that which is reflected in the practical handling of membership issues on the other hand. An investigation into certain historic backgrounds, the conventions of a variety of churches on the issue of membership as well as the views of church members from· the Presbytery of the Dutch Reformed Church in Pietermaritzburg was necessary to acquire insight into the present situation. These investigations have shown that there are several customs and views on membership issues that do not have a sound theological basis. On what membership means and how it must be handled in practice there is also a wide variety of opinions. From the Old and New Testaments it becomes evident that a complete definition of the church is not possible. The Bible speaks in different ways about thechurch. God's presence and initiative in the church as his people of the covenant is that which makes the faith community the church. Faith, the relation with Jahwe in the Old Testament and with Jesus Christ iri the New Testament, is that which distinguishes the members of the faith community from those who do not belong to it. The handling of membership developed in such a way that membership issues constitutes the delimitation of churches amongst each other. That hampers the visible unity of the church. In the last chapter an attempt was made to formulate guidelines for the handling of membership in such a way that the unity of the church is emphasized while the confessional base of the church is protected at the same time. In this process a distinction is made between the delimitation of the church against the world on the one hand and the delimitation of churches amongst each other on the other hand. An attempt is made to unite the soteriological and the canonical meaning of the baptism in the membership practice. Baptism, as the sacrament of incorporation .into the church of Jesus Christ is fundamental in the acknowledgment of membership and membership privileges in the congregation.
AFRIKAANSE OPSOMMING: Vrae oor lidmaatskap en die probleme wat daarmee verband hou, is volop en korn dikwels na vore • tydens kerkvergaderings. Die manier waarop die kerk funksioneer, gee uitdrukkirig aan 'n bepaalde · kerkbegrip. Die ideaal is dat die kerkordelike inrigting van die kerk uitdrukking gee aan die wese van die kerk. Daarom is dit belangrik om die vrae oor kerklidmaatskap te vra vanuit dit wat die . . Skrif en belydenisskrifte oor die kerk leer. Hierdie studie toon aan dat daar ;n spanning bestaan tussen die kerkbegrip, soos wat dit in die Skrifen belydenisskrifte geleer word,. rum dieeen kant en die kerkbegrip wat · deur die praktyk van kerklidmaatskap gereflekteer word aan die ander kant · Om begrip vir die huidige situasie te kry, word daarook gekyk na bepaalde.historiese agtergronde · vir huidige gebruike. Gebruike in 'n verskeidenheid van kerke word ondersoek en die siening van 'n groep lidmate van die Ned Geref Kerk in d.ie Ring van Pietermaritzburg bepaal. Hierdie onder- - soeke het aangedui dat daar 'n verskeidenheid van gebruike en opvattings is ten opsigte van lidmaatskap wat nie 'n gesonde teologiese basis het nie. Daar is ook 'n wye verskeidenheid opvattings oor wat lidmaatskap behels en hoe dit hanteer moet word in die kerklike praktyk. U it die Ou en Nu we Testament blyk dit dat afgehandelde definisie van wat kerk is, nie moontlik is nie. Die Bybel praat op wye verskeidenheid maniere oor die kerk; God se teenwoordigheid en inisiatief in die gemeente as verbondsvolk maak van die geloofsgemeenskap kerk. Geloof, verbondenheid aan Jahwe in dieOu Testament en Jesus Christus in die Nuwe Testament onderskei lede van die geloofsgemeenskap van diegene wat nie daaraan behoort nie. Die bantering van lidmaatskapreelings het so ontwikkel dat dit dikwels 'n afgrensing van kerke teenoor mekaar behels en so die sigbare eenheid van die kerk belemmer. In die laaste hoofstuk word· 'n poging aangewend om riglyne daar te stel waarvolgens lidmaatskap so hanteer kan word dat die eenheid van die kerk daarin sigbaar word terwyl die belydenisgrondslag van die kerk beskerm word. In hierdie proses word onderskeid gemaak tussen lidmaatskap as die kerk se afgrensing teenoor die wereld aan die een kant en die afgrensing van kerke teenoor mekaar aan die ander kant. 'n Poging word aangewend om die soteriologiese en kerkregtelike betekenis van die doop byeen te bring in die praktyk. Die doop, as sakrament van inlywing in die kerk van Jesus Christus, word fundamenteel in die erkertning van lidmaatskap en lidmaatvoorregte in die gemeente.
30
Law-Viljoen, Bronwyn. "A hermeneutical study of the Midrashic influences of biblical literature on the narrative modes, aesthetics, and ethical concerns in the novels of George Eliot". Thesis, Rhodes University, 1993. http://hdl.handle.net/10962/d1002279.
Testo completoAbstract (sommario):
The thesis will examine the influence of Biblical literature on some of the novels of George Eliot. In doing so it will consider the following aspects of Eliot criticism: current theoretical debate about the use of midrash; modes of discourse and narrative style; prophetic language and vision; the influence of Judaism and Jewish exegetical methods on Adam Bede, "The Lifted Veil", The Mill on the Floss, Felix Holt, and Daniel Deronda. Literary critics have, for a long time, been interested in the influence of the Bible and Biblical hermeneutics on literature and the extent to which Biblical narratives and themes are used typologically and allegorically in fiction has been well researched. In this regard, the concept of midrash is not a new one in literary theory. It refers both to a genre of writing and to an ancient Rabbinic method of exegesis. It has, however, been given new meaning by literary critics and theoriticians such as Frank Kermode, Harold Bloom, and Jacques Derrida. In The Genesis of Secrecy, Kermode gives a new nuance to the word and demonstrates how it may be used to read not only Biblical stories but secular literature as well. It is an innovative, self-reflexive, and intricate hermeneutic processs which has been used by scholars such as Geoffrey Hartman and Sanford Budick, editors of Midrash and Literature, a seminal work in this thesis. Eliot's interest in Judaism and her fascination with religion, religious writing, and religious characters are closely connected to her understanding of the novelist's role as an interpreter of stories. In this regard, the prophetic figure as poet, seer, and interpreter of the past, present, and future of society is of special significance. The thesis will investigate Eliot's reinterpretation of this important Biblical type as well as her retelling of Biblical stories. It will attempt to establish the extent to which Eliot's work may be called midrash, and enter the current debate on how and why literary works have been and can be interpreted. It will address the questions of why Eliot, who abjures normative religious faith, has such a profound interest in the Bible, how the Bible serves her creative purposes, why she is interested in Judaism, and to what extent the latter informs and permeates her novels.
31
Basson, Alec. "Die voorstelling van Jahwe as kryger in 'n seleksie Bybels-Hebreeuse psalms". Thesis, Stellenbosch : Stellenbosch University, 2000. http://hdl.handle.net/10019.1/51727.
Testo completoAbstract (sommario):
Thesis (MA.)--Stellenbosch University, 2000.ENGLISH ABSTRACT: This study investigates the image of Yahweh as warrior in a selection of Biblical-Hebrew psalms against the background of similar images in the broader Ancient Near East. In the psalms this image is closely linked with the emotions and experience of the psalmist. In the situation of conflict he calls on Yahweh to intervene and to destroy the enemy. It is in such circumstances that this image of Yahweh gives the necessary comfort. In order to investigate the image of Yahweh as warrior in the psalms, this study uses the Comparative Method. This method is based on the assumption that cultures and societies share certain ideas and characteristics. The specific approach within the Comparative Method is called the typological comparative approach. This approach focuses on the comparison of phenomena in cultures that are historically and geographically far removed from each other. This comparison is based on the assumption that certain cultural characteristics are universally shared. In this investigation the following psalms are analysed: 3, 21, 46, 68, 76, 83, 140, 144. The selection was made on the basis of the different literary genres within the psalms. As a background to this investigation a summary of warrior terminology and ideas in the rest of the Ancient Near East is presented. Afterwards the warrior image in the selected psalms is investigated. The investigation proceeded as follows: Chapter 1 is devoted to the research history with regard to the image of Yahweh as warrior in the Hebrew Bible; in Chapter 2 the metaphor as literary device is discussed; and in Chapter 3 the focus is on the institution of war in the Ancient Near East and the role of warriors in this regard. From Chapters 4 to 11 the warrior metaphors in the selected psalms are analysed. With each of the analysed psalms the following method is used: (1) a translation and text-critical notes; (2) a discussion of the literary genre; (3) an analysis of the poetic elements; and (4) an analysis of the warrior images. The psalmist's enemies are also Yahweh's enemies. In the psalms where he is portrayed as warrior, three characters always come to the fore, namely Yahweh, the psalmist and the enemy. While the enemy is portrayed in terms of typical hostile images, the relationship between Yahweh and the psalmist is defensive, and offensive between Yahweh and the enemy. In this study it is , also shown that when Yahweh intervenes, he saves and restores the honour of the psalmist. Yahweh is also praised for his acts of salvation in the past. This forms the basis for the psalmist call to Yahweh to intervene in his situation. He defeats the enemy by making use of different weapons. The psalmist's enemies are also Yahweh's enemies.
AFRIKAANSE OPSOMMING: Hierdie studie ondersoek die voorstelling van Jahwe as kryger in 'n seleksie Bybels-Hebreeuse psalms teen die agtergrond van soortgelyke voorstellings in die breër Ou Nabye Oosterse konteks. In die psalms hang hierdie voorstelling ten nouste saam met die emosies en ervarings van die digter. Die vyand stig gedurig stryd aan en soek die digter se ondergang. In sy situasie van stryd en aanvegting roep hy tot Jahwe om in te gryp en die vyand te verslaan. Dit is dan juis hierdie voorstelling van Jahwe wat in dié omstandighede 'n groot gerusstelling is. In hierdie studie word daar van die Vergelykende Metode gebruik gemaak. Hierdie metode is gebaseer op die aanname dat kulture en gemeenskappe sekere opvattings en idees met mekaar deel. Die spesifieke benadering wat binne die Vergelykende Metode gebruik word, word die Tipologies-Vergelykende benadering genoem. In hierdie benadering handel dit oor die vergelyking van verskynsels in kulture wat histories en geografies van mekaar verwyderd is. Hierdie benadering opereer met die aanname dat sekere kulturele opvattings universeel gedeel word. Die volgende psalms word in die ondersoek ontleed: 3, 21,46,68, 76, 83, 140, 144. Die seleksie is gedoen op grond van die belangrikste literêre genres in die psalms. As agtergrond tot die ondersoek, word 'n kort oorsig gebied van krygerterminologie en opvattings in die res van die Ou Nabye Ooste. Daarna is die krygerbeeld in die geselekteerde psalms ondersoek. Die ondersoek het soos volg verloop: in Hoofstuk 1 is daar aandag gegee aan die navorsingsgeskiedenis met betrekking tot die voorstelling van Jahwe as kryger in die Hebreeuse Bybel, in Hoofstuk 2 is die literêre verskynsel van die metafoor behandel en in Hoofstuk 3 is daar gefokus op die Ou Nabye Oosterse instelling van oorlog en die plek van krygers in die verband. Vanaf Hoofstuk 4-11 is die krygermetafore in die geselekteerde psalms geanaliseer. By elk van die geanaliseerde psalms word die volgende metode gevolg: (1) 'n vertaling en tekskritiese aantekeninge; (2) 'n bespreking van die literêre genre; (3) 'n analise van die styl-elemente; en (4) 'n analise van die krygermetafore. In die psalms waar Jahwe as kryger voorgestel word, tree daar altyd drie hoofkarakters na vore, naamlik die digter, die vyand en Jahwe. Die vyand word geteken in terme van tipiese "vyandsbeelde", terwyl Jahwe defensief teenoor die bidder optree en offensief teenoor die teëstanders. In hierdie studie word ook aangedui dat wanneer Jahwe ingryp, bewerk Hy redding en herstel Hy ook die digter se eer. Jahwe word geloof vir sy reddingsdade in die verlede. Dit vorm die basis vir die digter se hulpgeroep tot Jahwe om in te gryp in sy situasie. Hy verslaan die vyand deur van verskillende wapens gebruik te maak. Die digter se vyande word ook as Jahwe se vyand gesien.
32
Adams, David. "The transformative ethos of Ephesians 5:21-33 and its implications for a contemporary South African context". Thesis, Stellenbosch : Stellenbosch University, 2003. http://hdl.handle.net/10019.1/53689.
Testo completoAbstract (sommario):
Thesis (MPhil)--Stellenbosch University, 2003.ENGLISH ABSTRACT: The New Testament passage that treats the dynamics of the marriage relationship most extensively is Ephesians 5:21-33. This passage is embedded in the Ephesian domestic code, which employs a conventional form used widely in the first-century Mediterranean world and which consequently reflects a patriarchal hierarchy. Does this, however, imply that Ephesians is advocating a marriage relationship that is patriarchal and hierarchical, or does this passage point beyond the particular first-century cultural context to a loftier ideal? Scholars are today divided in their assessments of Ephesians 5:21-33. Some regard the passage as a reactionary accommodation to the status quo, while others excuse this social conformity as being necessitated by a struggle for survival in a hostile first-century world. This thesis seeks to re-read Ephesians 5:21-33 rhetorically against the background of the socio-historical context of the first-century Mediterranean world and prevailing perspectives on the status of women, domestic social structures, and marriage. It takes into consideration the general rhetorical thrust of Ephesians as a whole, the particular way in which Ephesians 5:21-33 is framed textually, as well as the structure, content and uniquely Christological context. Such a re-reading shows that the conventional household code of the first century is in fact infused with a radical transformative ethos which subtely, but significantly, challenges the patriarchal hierarchy. For, it invites readers to step into a new, alternative reality in Christ, thereby entering a place of ongoing reorientation in their marriage relationships, embracing an attitude of mutual submission and other-centred service towards each othera marriage relationship modeled on the relationship between Christ and the church. This points to the conclusion that it is this transformative ethos in Ephesians 5:21-33 that is transculturally normative rather than the first-century patriarchal hierarchy in which it is embedded. This has profound implications for pastoral ministry in present-day South Africa, for readers from more traditional backgrounds often read this passage as simply reinforcing the patriarch ally hierarchical status quo, while readers from less traditional backgrounds may tend merely to dismiss it as archaic and irrelevant. In reality, the transformative ethos of Ephesians 5:21-33 provides an ongoing challenge to both authoritarian hierarchical marriage structures on the one hand, and laissez faire egalitarian marriage relationships on the other, while holding out a compelling vision - a vision of a magnificent other-centred marriage partnership under the lordship of Christ.
AFRIKAANSE OPSOMMING: Efesiërs 5:21-33 is by uitstek dié gedeelte in die Nuwe Testament wat die dinamika van die huweliksverhouding op die mees uitgebreide wyse behandel. Hierdie gedeelte is onlosmaaklik verbonde aan die Efesiese huisreëls, wat weer gebaseer is op die konvensionele vorm wydverspreid in die eerste-eeuse Mediterreense wêreld, en weerspieël gevolglik 'n patriargale hiërargie. Die vraag is egter of hierdeur geïmpliseer word dat Efesiërs 'n patriargale en hiërargiese huweliksverhouding verkondig, of wys hierdie gedeelte, verby die bepaalde eerste-eeuse kulturele konteks heen, na 'n hoër ideaal? Geleerdes is vandag verdeeld in hulle beoordeling van Efesiërs 5:21-33. Sommige beskou die gedeelte as 'n behoudende aanpassing van die status quo, terwyl ander hierdie sosiale behoudendheid verskoon as genoodsaak deur die stryd om oorlewing in 'n vyandige eersteeeuse wêreld. Hierdie tesis beoog om Efesiërs 5:21-33 retories te herlees teen die agtergrond van die sosio-historiese konteks van die eerste-eeuse Mediterreense wêreld en die heersende sienings van die status van vroue, huishoudelik-sosiale strukture en die huwelik. Dit neem in aanmerking die algemene retoriese strekking van Efesiërs as geheel, die bepaalde tekstuele omraming van Efesiërs 5:21-33, sowel as die struktuur, inhoud en unieke Christologiese konteks. So 'n herlees toon dat die konvensionele huishoudelike kode van die eerste eeu in werklikheid besiel was met 'n radikaal herskeppende etos wat op subtiele, maar betekenisvolle, wyse die patriargale hiërargie uitdaag. Want, dit nooi lesers om 'n nuwe, alternatiewe werklikheid in Christus te betree vanwaar hulle hulself voortdurend kan heroriënteer in hul huweliksverhouding, en 'n houding van wedersydse onderworpenheid en ander-gesentreerde diens aan mekaar aanvaar - 'n huweliksverhouding gemodelleer op die verhouding tussen Christus en die kerk. Só 'n herlees lei tot die gevolgtrekking dat dit hierdie herskeppende etos van Efesiërs 5:21- 33 is wat transkultureel normatief is, eerder as die eerste-eeuse patriargale hiërargie waaraan dit onlosmaaklik verbonde is. Dit bring diepgaande implikasies vir die pastorale bediening in die hedendaagse Suid-Afrika mee, want lesers met 'n meer tradisionele agtergrond lees dié gedeelte dikwels as 'n versterking van die patriargale, hiërargiese status quo, terwyl lesers met 'n minder tradisionele agtergrond mag neig om die gedeelte bloot af te maak as argaïes en irrelevant. In werklikheid voorsien die herskeppende etos van Efesiërs 5:21-33 'n volgehoue uitdaging aan beide outoritêr-hiërargiese huwelikstrukture aan die een kant, en laissez faire gelykmakende huweliksverhoudinge aan die ander kant, terwyl dit 'n dwingende visie voorhou - 'n visie van 'n heerlike ander-gesentreerde huweliksvennootskap onder die heerskappy van Christus.
33
Esterhuizen, Liza. "The so-called Isaiah- "Denkschrift" (6:1-9:6) : an exegetical-historical study /". Thesis, Link to online version, 2007. http://hdl.handle.net/10019/424.
Testo completo
34
Miles, Donald Joseph. "Preservation of the Writing Approaches of the Four Gospel Writers in the Joseph Smith Translation of the Bible". Diss., CLICK HERE for online access, 1991. http://contentdm.lib.byu.edu/u?/MTGM,40877.
Testo completo
35
Farley, Elizabeth Marie. "The use of the wedding feast at Cana, John 2:1-11 by the Latin fathers in the development of Marian doctrine from the second to the eighth century". IMRI - Marian Library / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1430385791.
Testo completo
36
Liedeman, Gwendolene Caren. "Magic in the ancient Near East with special reference to ancient Israel". Thesis, Stellenbosch : Stellenbosch University, 2002. http://hdl.handle.net/10019.1/52924.
Testo completoAbstract (sommario):
Thesis (MA)--Stellenbosch University, 2002.ENGLISH ABSTRACT: In this investigation an anthropological and comparative approach was employed in the study of magic in the ancient Near East. Firstly, a survey was presented with regard to anthropological theories throughout the nineteenth and twentieth centuries. This forms the background against which evidence on magic with respect to the cultures of the ancient Near East is investigated. Secondly, examples of magic in the Ancient Near East was discussed, with reference to Egypt, Mesopotamia and Hittite Anatolia. Reference was made to categories such as magic spells, objects, rituals and magical experts (magicians) and various examples were discussed. Thirdly, an analysis was made about the phenomenon of magic in ancient Israel. In this context magic plays a somewhat different role in comparison to its other ancient Near Eastern neighbours. It was shown that so-called miraculous actions, miracle workers (prophets) and other religious actions (curses and blessings) in the Hebrew Bible could definitely be associated with magic. The frequent prohibitions against magical practises furthermore suggest that magic was indeed been practiced in ancient Israel.
AFRIKAANSE OPSOMMING: In hierdie ondersoek met betrekking tot magie in die ou Nabye Ooste word gebruik gemaak van 'n antropologiese en vergelykende benadering. Eerstens word 'n oorsig aangebied van antropologiese teorieë met betrekking tot magie in die negentiende en twintigste eeue. Dit vorm die agtergrond waarteen die verskynsel van magie in die ou Nabye Ooste ondersoek word. Tweedens word voorbeelde van magie in die ou Nabye Ooste ondersoek, met verwysing na Egipte, Mesopotamië en die Hetiete. Spesiale aandag word gegee aan kategorieë soos magiese spreuke, magiese objekte, rituele en magiese spesialiste. Dit word toegelig met verskillende toepaslike voorbeelde. Derdens word 'n ondersoek gedoen na die aard van magie in Oud-Israel. In hierdie konteks het magie ietwat van 'n ander rol vervul in vergelyking met die ander ou Nabye Oosterse bure. Daar word aangedui dat sekere wonderdade, wonderwerkers (profete), en ander religieuse aksies (vervloekinge en seënuitsprake) in die Hebreeuse Bybel met magie geassosieer kan word. Die vele verbiedinge teen die beoefening van magie is 'n duidelike aanduiding dat magie inderdaad in Israel gepraktiseer is.
37
Farley, Elizabeth Marie. "The development of Marian doctrine as reflected in the commentaries on the wedding at Cana (John 2:1-5) by the Latin fathers and pastoral theologians of the Church from the fourth to the seventeenth century". IMRI - Marian Library / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1430385116.
Testo completo
38
Seaman, Leah M. "The depiction of female emotion as seen through the work of Italian Renaissance artists Artemisia Gentileschi and Michelangelo Caravaggios Judith Beheading Holofernes and Artemisia Gentileschi and Cavaliere dArpinos Susanna and the Elders". Marietta College Honors Theses / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=marhonors161944857779248.
Testo completo
39
Wax, Kevin P. "Political ideology : perspectives from the Bible". Thesis, Stellenbosch : Stellenbosch University, 2002. http://hdl.handle.net/10019.1/53004.
Testo completoAbstract (sommario):
Thesis (MPhil)--Stellenbosch University, 2002.ENGLISH ABSTRACT: Modern society is plagued by an intense conflict of political ideologies. These conflicts in many instances reflect very serious religious overtones. Each person or group claims the right to react to socio-political issues on the basis of their own worldviews that are shaped by their cultural backgrounds, religious belief systems and political ideals. Human diversity serve to complicate matters even more and has in many instances found expression in political and religious intolerance, a fact testified to by the large-scale abuse of human rights that took place with increased intensity in the 20th century. Many Christians have failed to challenge the injustices that have resulted from these political ideologies and have instead opted to become 'apolitical' or simply hiding behind the argument that politics and religion does not mix. The author through a careful study of biblical political structures in the ancient Near East attempts to demonstrate the extent to which political ideologies of communities were influenced by the cultural milieu within which they existed. The feelings of ambivalence we experience in our faith are a direct result of these influences. An understanding of political ideology from a biblical perspective is essential to understand current world conflicts especially those that relate to the Middle East region. The author also argues for a reconciliation of politics and religion in the collective psyche of Christians. This would enhance a sense of sociopolitical responsibility in terms of the biblical mandate. The responsibility of government structures in terms of this mandate is also important and needs to be emphasised. The primary responsibility of any government is the welfare of its citizens and the management of public resources in an orderly, moral and efficient manner. A large percentage of government officials find it extremely difficult to face up to the challenge. The perspectives presented not only gives one insight into the historical development of biblical political worldviews. but presents us with challenges to pursue opportunities for peace and justice that would recognise and advance human dignity, human equality and human responsibility.
AFRIKAANSE OPSOMMING: Die moderne samelewing is oorweldig deur konflikte van politieke ideologies. Hierdie konflikte is in baie gevalle 'n weerspieëling van baie ernstige godsdienstige motiewe. Elke persoon of groep behou hom die reg voor om te reageer op socio-politiese aangeleenthede op grond van 'n eie wêreldsiening wat geskep word deur kulturele agtergronde, godsdienstige geloofsstelsels en politieke ideale. Menslike verskeidenheid maak hierdie aangeleenthede meer ingewikkeld en het in baie gevalle gelei na politieke en godsdienstige onverdraagsaamheid. Dit het verder aanleiding gegee tot die grootskaalse menseregte skendings wat plaasgevind het met groter intensiteit gedurende die 20ste eeu. Vele Christene het nie daarin geslaag om die uitdagings van ongeregtighede, wat voortspruit uit hierdie politieke ideologieë, die hoof te bied nie en het verkies om of hulself as 'apolities' te verklaar of om te argumenteer dat politiek en die godsdiens nie bymekaar hoort nie. Die skrywer, deur 'n indringende studie van bybelse politieke strukture van die ou Nabye Ooste te onderneem, poog om te demonstreer dat politiek ideologies gekleur was deur die kulturele samestelling van die gemeenskap. Gevoelens van ambivalensie wat ons ervaar in ons geloof is regstreeks as gevolg van hierdie omstandighede. Politieke ideologie vanuit 'n bybelse perspektief gee vir ons die geleentheid om huidige wêreldkonflikte beter te verstaan veral dit wat betrekking het op die Midde Ooste streek. Die skrywer stel ook voor die versoening van politiek en die godsdiens in die kollektiewe psige van Christene. As gevolg hiervan word die socio-politiese verantwoordelikheid van die Christen verhef in lyn met die bybelse mandaat. Die verantwoordelikheid van regerings strukture in terme van hierdie mandaat is ook belangrik en behoort beklemtoon word. Die primêre doel van enige regering is die welvaart van sy burgers sowel as die bestuur van sy openbare hulpbronne op 'n ordelike, sedelike en doeltreffende manier. 'n Groot aantal regeringsbeamptes vind dit moeilik om hierdie uitdaging die hoof te bied. Hierdie perspektiewe, wat hier aangebied word, gee nie net vir ons insig tot die historiese ontwikkeling van bybelse politieke wêreldsieninge nie, maar daag ons uit om geleenthede vir vrede en geregtigheid wat menslike waardigheid, menslike gelykheid en menslike verantwoordelikheid erken, na te jag.
40
Jeffrey, Johnson Kirstin Elizabeth. "Rooted in all its story, more is meant than meets the ear : a study of the relational and revelational nature of George MacDonald's mythopoeic art". Thesis, University of St Andrews, 2011. http://hdl.handle.net/10023/1887.
Testo completoAbstract (sommario):
Scholars and storytellers alike have deemed George MacDonald a great mythopoeic writer, an exemplar of the art. Examination of this accolade by those who first applied it to him proves it profoundly theological: for them a mythopoeic tale was a relational medium through which transformation might occur, transcending boundaries of time and space. The implications challenge much contemporary critical study of MacDonald, for they demand that his literary life and his theological life cannot be divorced if either is to be adequately assessed. Yet they prove consistent with the critical methodology MacDonald himself models and promotes. Utilizing MacDonald’s relational methodology evinces his intentional facilitating of Mythopoesis. It also reveals how oversights have impeded critical readings both of MacDonald’s writing and of his character. It evokes a redressing of MacDonald’s relationship with his Scottish cultural, theological, and familial environment – of how his writing is a response that rises out of these, rather than, as has so often been asserted, a mere reaction against them. Consequently it becomes evident that key relationships, both literary and personal, have been neglected in MacDonald scholarship – relationships that confirm MacDonald’s convictions and inform his writing, and the examination of which restores his identity as a literature scholar. Of particular relational import in this reassessment is A.J. Scott, a Scottish visionary intentionally chosen by MacDonald to mentor him in a holistic Weltanschauung. Little has been written on Scott, yet not only was he MacDonald’s prime influence in adulthood, but he forged the literary vocation that became MacDonald’s own. Previously unexamined personal and textual engagement with John Ruskin enables entirely new readings of standard MacDonald texts, as does the textual engagement with Matthew Arnold and F.D. Maurice. These close readings, informed by the established context, demonstrate MacDonald’s emergence, practice, and intent as a mythopoeic writer.
41
Carlson, Stephen Conrad. "The Text of Galatians and Its History". Diss., 2012. http://hdl.handle.net/10161/5597.
Testo completoAbstract (sommario):
This dissertation investigates the text of Paul's Epistle to the Galatians and its history, how it changed over time. This dissertation performs a stemmatic analysis of 92 witnesses to the text of Galatians, using cladistic methods developed by computational biologists, to construct an unoriented stemma of the textual tradition. The stemma is then oriented based on the internal evidence of textual variants. After the stemma is oriented, the textual variants near the base of the stemma are examined and the text of Galatians is established based on stemmatic and eclectic principles. In addition, two branches of the textual tradition, the Western and the Eastern-Byzantine, are studied to assess the nature of textual variation in their history. This study reaches the conclusion that a modified stemmatic approach is an effective way to study both the text of a New Testament book and its history.
Dissertation
42
Van, Schalkwyk Helena Claudina. "'n Volk in krisis : 'n holistiese benadering tot die Judese ballingskap". Diss., 1996. http://hdl.handle.net/10500/17757.
Testo completoAbstract (sommario):
As korrektief op die tradisionele opvatting dat geskiedenis
primer politieke geskiedenis is, word 'n holistiese benadering
tot die Ballingskaptydperk (586-538 v C) voorgestel om 'n meer
komprehensiewe beeld van die tyd te vorm. 'n Vierledige
ondersoek na die Judese volk se situasie in Juda, Babilonie en
Egipte word aan die hand van die politieke, die sosio-kulturele,
die godsdienstig-ideologiese en die literere dimensies gedoen.
Die dimensies word af sonderlik bespreek, en in die laaste
hoofstuk word 'n poging tot integrering gedoen.
Die krisis van die Judese volk kom in die volgende tot
uiting: polities was hulle aan Babilonie onderhorig, met 'n deel
van die bevolking wat Juda verlaat het. Sosio-kul tureel was
toestande in dele van Juda haglik, terwyl die ballinge in
Babilonie verskillende dimensies van lyding ervaar het. Tog het
sommige in Babilonie en Egipte ekonomies vooruitstrewend geword.
Godsdienstig-ideologies moes 'n interpretasie vir die politieke
ramp gesoek word, want die Sionsteologie kon dit nie verklaar
nie. Dit het gelei tot die opbloei van literere aktiwiteit wat
in die Ou Testament neerslag gevind hetTraditional scholarship tends to regard history as mainly of political nature. This dissertation suggests a holistic approach towards the history of the Judaean Exile (586-538 BC) . The examination of the political, the socio-cultural, the religiousideological and the literary dimensions are involved. Being examined separately, an attempt is made to integrate the dimensions in the last chapter. The crisis of the Judaean people consists of the following: politically the Babylonians were their overlords; some were exiled from Judah. Socio-culturally parts of Judah experienced disaster; in Babylonia the exiles encountered different dimensions of suffering. However, some exiles in Babylonia and Egypt became prosperous people. Religious-ideologically various interpretations for the political disaster were offered, because the Zion theology failed to explain it. This led to a flourishing of literary activity which is reflected in the Old Testament
Biblical and Ancient Studies
M. A. (Bybelkunde)
43
"The One who sits on the throne : interdividual perspectives of the characterization of God in the book of Revelation". Thesis, 2012. http://hdl.handle.net/10210/5704.
Testo completoAbstract (sommario):
D.Litt. et Phil.Revelation has received much attention throughout the nearly two millennia since its acceptance into the Christian canon, and interest in it is escalating as the twenty-first century approaches. Recent scholarly work has served as a corrective to the excesses of popular thought about the Apocalypse, but much more needs to be done. The theocentricity of Revelation makes imperative to seek the mysterious One Who Sits on the Throne in the center of heaven. Narratology and in particular characterization forms the foundation of this historical-critical, inductive study. Its purpose is to discover the characterization of God through the interdividual relationships between God and the non-divine characters. Interdividuality emphasizes that characters are developed in essential relationships with others. God's character as depicted in Revelation is developed through interaction with all creation. Non-divine characters receive their identity from the One Who Sits on the Throne. Their response to their Creator shapes the hearer/readers' perception of God who is both revealed and shrouded with mystery through the apocalyptic visions recorded by a Christian prophet named John. The non-divine characters of Revelation are divided into four categories: People, Satanic Forces, Heavenly Beings, and "Women". The characters of each category are examined and their characterization established from both direct and indirect characterization perspectives. The characterization of God resulting from their interrelationship is then noted. The People of Revelation can be divided into two categories: those who follow Satan and those who follow God. The decision of who is Lord is the focal point of the Apocalypse. Although the narrative does not downplay the difficulty of following God the rhetoric is far from neutral. The story constantly confronts the hearer/readers with the necessity to shun the deceptive allure of the Dragon's false world and embrace the more difficult path to the New Jerusalem. God's faithfulness, love, mercy, power and holiness are revealed through relationships with and provisions for both sinner and saint. God is Creator of all and sovereign King, understanding Father and faithful Husband, merciful Judge and worthy Lord.
44
"Job's wife: listen to her through the LXX with feminist lens". 2012. http://library.cuhk.edu.hk/record=b5894881.
Testo completoAbstract (sommario):
Lau Yiu Sang."June 2012."
Thesis (M.Div.)--Chinese University of Hong Kong, 2012.
Includes bibliographical references.
Acknowledgements --- p.i
Abstract --- p.ii
Table of Contents --- p.iv
Chapter 1 --- Job's wife and the Book of Job --- p.1
Chapter 1.1 --- Aim of the thesis --- p.1
Chapter 1.2 --- Date and Authorship of the Book of Job --- p.2
Chapter 1.3 --- Structure of the Book of Job --- p.5
Chapter 1.4 --- Place in the Canon --- p.7
Chapter 1.5 --- Versions of Job --- p.8
Chapter 1.6 --- Purpose of the Book of Job --- p.14
Chapter 1.7 --- Chapter Summary --- p.16
Chapter 2 --- The Prologue --- p.18
Chapter 2.1 --- Structure of the Prologue --- p.18
Chapter 2.2 --- Highlights of the Prologue --- p.19
Chapter 2.3 --- Chapter Summary --- p.21
Chapter 3 --- Controversial Views on Job's wife --- p.22
Chapter 3.1 --- Job's wife in Christian Traditions --- p.22
Chapter 3.2 --- Job's wife in the Targum of Job --- p.24
Chapter 3.3 --- Job's wife in the Testament of Job --- p.25
Chapter 3.4 --- Job's wife in the Septuagint --- p.26
Chapter 3.5 --- Job's wife in the Jewish Traditions --- p.27
Chapter 3.6 --- Job's wife in Paintings --- p.28
Chapter 3.7 --- Chapter Summary --- p.32
Chapter 4 --- A Study on Job 2:9-10 --- p.34
Chapter 4.1 --- A Comparison of the MT and the LXX --- p.34
Chapter 4.2 --- Chapter Summary --- p.40
Chapter 5 --- A Feminist Reading of Job's wife --- p.42
Chapter 5.1 --- Feminist Interpretation of the Bible --- p.42
Chapter 5.2 --- A Feminist Reading of Job's wife --- p.47
Chapter 5.2.1 --- The Attitude of Job's wife --- p.47
Chapter 5.2.2 --- Job's wife and the Development of the Story --- p.49
Chapter 5.2.3 --- Job's wife as the Messenger --- p.50
Chapter 5.2.4 --- Job's wife and Wisdom --- p.51
Chapter 5.3 --- Chapter Summary --- p.55
Chapter 6 --- Conclusions and Implications --- p.57
Bibliography --- p.60
45
Monacks, Clive Patrick Boetie. "Eskatologiese akuutheid in die etiek van die boek Openbaring". Thesis, 2014. http://hdl.handle.net/10210/12435.
Testo completo
46
"從敎牧書信看敎會如何藉受按立之牧職中的敎導功能去保持其使徒性敎會的本質". 1986. http://library.cuhk.edu.hk/record=b5888131.
Testo completoAbstract (sommario):
黃健羒著.手稿本, 複本據手稿本影印.
論文(神學學部神道學碩士)--香港中文大學硏究院.
參考文獻: leaves 143-151.
Huang Jianfen zhu.
論文撮要 --- p.ii
謝詞 --- p.iv
經文引述按語 --- p.v
附表目錄 --- p.iii
Chapter 第一章 --- 導論 --- p.1
Chapter 第二章 --- 教牧書信作者問題 --- p.9
Chapter 二、一節 --- 作者問題的重要性 --- p.10
Chapter 二、二節 --- 推斷作者是否保羅的途徑 --- p.14
Chapter 二、三節 --- 總論 --- p.23
Chapter 第三章 --- 使徒性教會的本質 --- p.26
Chapter 三、一節 --- 初期教會信經 --- p.29
Chapter 三、二節 --- 使徒傳統 --- p.34
Chapter 三、三節 --- 承繼使徒傳統的準則 --- p.43
Chapter 第四章 --- 受按立之牧職 --- p.52
Chapter 四、一節 --- 初期教會之情況 --- p.53
Chapter 四、二節 --- 牧職之涵義 --- p.58
Chapter 四、三節 --- 按立之涵義 --- p.66
Chapter 四、四節 --- 長老、監督及執事 --- p.76
Chapter 第五章 --- 受按立牧職之重要功能─教導 --- p.86
Chapter 五、一節 --- 教牧書新重視教導 --- p.89
Chapter 五、二節 --- 藉教導保持使徒性 --- p.97
Chapter 五、三節 --- 如何在今日教會中推行教導 --- p.108
Chapter 第六章 --- 結論 --- p.116
畧字表 --- p.122
註釋 --- p.124
書目 --- p.143
47
Soggie, Neil Alan. "The conquest legend : inspiration for the Joshua narrative". Thesis, 2004. http://hdl.handle.net/10500/735.
Testo completoAbstract (sommario):
This dissertation examines the legends of the Biblical book of Joshua in an attempt to identify the relics of reminiscence that reside within the document. The initial step in this process is presenting the neuropsychological perspective of myth making and the nature of confabulation in oral tradition. The natural segue is then made to the Deuteronomistic history of the text and the formation of the initial source legend. From this investigation the basic structure of the Primary Conquest Source Legend is exposed. The next step is a comparison of this Source Legend with the history of proto-Israel. This investigation provides a clear contextual epoch for the legend of conquest against Jericho and Ai. A related finding is the contextual epoch for the second source legend used to form the present text of Joshua.Religious Studies & Arabic
D.Litt. et Phil. (Biblical Studies)
48
Mbedzi, Pandelani Paul. "The interaction between law and love in the Pauline writings". Thesis, 2012. http://hdl.handle.net/10210/7657.
Testo completoAbstract (sommario):
D.Phil. et Litt.The interaction between law and love in Pauline writing has been an interesting topic, where we have discovered that the law of God cannot be separated from his agape love, which has followed mankind from creation and eventually leads him to eternity. We discovered that the law of God reveals God's character and that is his love. The Law of God and His Love are one and cannot be separated from each other. God gives the law to prove to man that he loves him deeply and eternally. When Jesus Christ died on the cross of Calvary, He died because of the love for his created beings and the law that was broken and could not be altered or changed without the shedding of blood. The redemption of the sinner had to be made possible through the shedding of blood by the one who had not broken God's law. The love and death of Jesus can only be understood through the plan of salvation, which is the interaction between law and love as exposed in Pauline writings. This is a mystery of the wonderful love of our Lord Jesus Christ. It is wonderful to discover the way Paul blends the law and love in a way that it makes it hard to separate the two. If not carefully studied, one would not be able to see this fact in Pauline writings. The Law of God is actually the expression of His love to us. He would like. us to love Him by keeping the first four commandments and loving our fellow man by keeping the last six of the Ten Commandments. We need to have a positive outlook on the law, so that we may love to do God's will and honour Him because He loved us dearly and did not spare His own son for our redemption. The plan of redemption was born out of the eternal love of God towards humanity that could not be measured by anything on earth and in Heaven. In chapter one and two, we look at the overview of law and love in Pauline writings. The Pauline framework, its theology and the ethics of law and love. The whole plan of salvation for all humanity and how God loves all His creation. Although God had a chosen people through Abraham, He only wanted to make His love known throughout the world and all generations. God had always had His special people through whom He made His love and care known although they sometimes failed to is do His will. Like the children of Israel failed him throughout the ages and He has always been patient with them until they killed Jesus on the Cross.
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"论当代电影对理解希伯来圣经天启思想的作用: 以《但以理书》第七章和《第二次文藝復興》为例". Thesis, 2010. http://library.cuhk.edu.hk/record=b6075290.
Testo completoAbstract (sommario):
Apocalypse is one of the major motifs of Jewish-Christian civilization. The Book of Daniel represents a vital status in understanding the Jewish apocalypse. After summarizing the scholarship on The Book of Daniel and Jewish Apocalypse, I adopt a "intertextual hypothesis" approach to connect the Book of Daniel, Jewish Apocalypse and modern films in order to expand the horizons of discussion and interpretation.In the thesis I will introduce the current biblical scholarship on Bible and Film, and by using "intertextual hypothesis", I will interpret from different aspects the apocalyptic thoughts in the film entitled <the Second Renaissance>. I will arrive at several points of new understanding of both the theme of "dualism" in Dan.7 and the much discussed area of the origin of Jewish Apocalypse.
This thesis aims at discussing the effect modern films has on our understanding of Daniel 7 and Jewish apocalypse. The main argument of this thesis is that the ancient Jewish apocalyptic thoughts (especially those in Dan. 7) can obtain a richer interpretation by the participation of modern film arts.
叶洛夫.
Adviser: Archie C. C. Lee.
Source: Dissertation Abstracts International, Volume: 73-03, Section: A, page: .
Thesis (Ph.D.)--Chinese University of Hong Kong, 2010.
Includes bibliographical references (p. 91-112).
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [201-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstracts in Chinese and English.
Ye Luofu.
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Bwalya, Laishi. "Postcolonial biblical interpretation in the context of the Democratic Republic of the Congo : selected texts from Joshua 1-12". Thesis, 2010. http://hdl.handle.net/10500/4903.
Testo completoAbstract (sommario):
The present research has been aimed at investigating how imperialism and colonialism are located both in the biblical text (cf. Joshua 1-12) and in present day interpretive postcolonial contexts such as that of the Democratic Republic of the Congo.
An investigation was made of the unequal power dynamics at play between the Israelites who are depicted as mercilessly conquering the indigenous peoples of Canaan in the name of the deity, and the Canaanites. How were/ are such power dynamics played out in the Katangese, Democratic Republic of the Congo’s context in the relations between the then colonizers, that is, the Belgians as well as the neo-colonial African rulers and the Congolese peoples? It is argued that the Belgians assumed the role akin to that of the Israelite invaders as they mercilessly invaded the “promised land”, that is, the Democratic Republic of the Congo, ending with the brutal extermination of African peoples justified on biblical precedents.
A conclusion is made that within the context of postcolonial biblical interpretation, the conquest narrative of Joshua 1-12 is one of the most traumatic stories in which violence is committed by one nation on another in the name of the deity. Postcolonial biblical criticism was found to be an appropriate approach in assisting the researcher to navigate through violent biblical texts with a view to coming up with a transformative reading of the texts in the (Katangese) context of the Democratic Republic of the Congo.Old Testament and Ancient Near Eastern Studies
D. Litt. et Phil. (Biblical Studies)