Дисертації з теми "Kings in the Bible"
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1
Lyons, Michael A. "The composition and message of 1 Kings 17-19." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
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2
Cook, Sean E. "Told and retold : the Solomon narratives in the context of Tanak." Thesis, University of St Andrews, 2013. http://hdl.handle.net/10023/3532.
Повний текст джерелаАнотація:
This thesis explores the relationship between the books of Kings and Chronicles and considers the value of having two different versions of the same monarchic history within the Tanak. It furthermore explores how these books are read in relation to one another. To be more specific, its concern is how the book of Chronicles is read in relation to the book of Kings as Chronicles is so often considered to be a later rewritten text drawing upon an earlier version of the Masoretic Text of Kings. The predominant scholarly approach to reading the book of Chronicles is to read it in light of how the text was emended (additions, deletions, etc.). This approach has great value and has furthered our understanding of the theology and purpose of Chronicles. While this thesis fully affirms this diachronic approach to reading Chronicles, it also finds it to be lacking. This said, I suggest that this predominant way of reading Chronicles through the lens of its source (Kings) sometimes misses the theological and rhetorical features of the Chronicler's text. In light of this suggestion, this thesis will answer the following question: “why were two narratives retained in the Tanak and what possible answers to this question might emerge by looking at the similarities and differences in the two narratives' contents, arguments, and theology?” The method by which this question will be addressed is to read the Solomon narratives in the books of Kings and Chronicles in two ways: first, to read each narrative as a whole and independently of one another, and second, to examine each narrative together in an effort to understand their uniqueness. The result of this analysis will show that these narratives can in fact read as whole narratives independent of one another, and furthermore, that Solomon is in fact less idealized (contra popular scholarly opinion) in the book of Chronicles.
3
Nam, Roger Sangburm. "Portrayals of economic exchange in the Book of Kings." Diss., Restricted to subscribing institutions, 2008. http://proquest.umi.com/pqdweb?did=1779835111&sid=1&Fmt=2&clientId=48051&RQT=309&VName=PQD.
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4
Newman, Jeffery G. "Dependence in the wilderness learning to glorify God in life's wilderness from the King of Israel and the King of Kings /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p036-0379.
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5
Lovell, Nathan Hains. "The Book of Kings and Exilic Identity: 1 and 2 Kings as a Work of Political Historiography." Thesis, The University of Sydney, 2019. http://hdl.handle.net/2123/20228.
Повний текст джерелаАнотація:
This thesis proposes that 1 and 2 Kings might be read as a work of written history, produced with the explicit purpose of shaping the communal identity of its first readers in the Babylonian exile. For those readers, much of what it had meant to be Israel had been lost in the events of 587 BCE, including the temple, the land promised to the ancestors, and the Davidic king. By drawing on sociological approaches to the role historiography plays in the construction of political identity, I propose the book of Kings is intended to reconstruct a sense of Israelite identity in the context of these losses. I argue that the book of Kings moves beyond providing a reason for the exile in Israel’s history, and beyond even connecting its exilic audience to that history. The book recalls the past in order to demonstrate what it means to be Israel in the (exilic) present, and to encourage hope for the Israelite nation in the future. After developing a reading strategy for 1–2 Kings that treats the book as a coherent narrative, I examine the construction of Israelite identity within Kings under the headings of covenant, nationhood, land, and rule. In each case I argue that the narrative of the book creates room for a genuine but temporary expression of Israelite identity in exile: genuine to show that it remains possible for Israel to be Yahweh’s people during the exile, but temporary to encourage hope for a future restoration.
6
Vega, Madeline dela Cruz. "An analysis of hinneh as a discourse marker in Genesis - 2 Kings." Thesis, University of Gloucestershire, 2005. http://eprints.glos.ac.uk/3125/.
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7
Kang, Jung Ju. "The persuasive portrayal of Solomon in 1 Kings 1-11 and the Josianic redaction theory." Thesis, University of Gloucestershire, 2002. http://eprints.glos.ac.uk/3079/.
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This present research is motivated by observing the diversity of views held in understanding the portrayal of Solomon in 1 Kgs 1-11, its importance in resolving the problem of the composition of DtrH, and especially by a certain doubt about the pervasive Josianic understandings of Solomon. The main concern of the present study is to establish a sound understanding of Solomon as portrayed in I Kgs 1-11 in relation to the theories of the composition of Kings, especially the Josianic redaction theory. This study seeks to understand Solomon in 1 Kgs 1-11 from the perspective of the text's persuasive function in relation to the reader. Chapter one surveys modem researches on Kings in general and the Solomon narrative (1 Kgs 1-11) in particular. It shows that the essential question in studies of Kings and the Solomon account is the understanding of the thematic tensions in relation to their composition. This chapter also argues that a rhetorical approach is methodologically relevant in solving the question. Chapter two defines what rhetorical criticism is, and in relation to the definition, shows how a rhetorical approach will be applied to our study of 1 Kgs 1-11. Rhetorical criticism is a methodology concerned with determining the means of persuasion employed in the communication, through an analysis of the text in its final form. This chapter also establishes four practical steps for discovering the argumentative or persuasive function of the Solomon text: the rhetorical unit, arrangement (dispositio) and style (elocutio), argumentation (inventio), and finally the rhetorical situation and the original reader. Following these steps, chapter three identifies 1 Kgs 1-11 as a rhetorical unit by showing 1 Kgs 1-2 as the true beginning of the narrative through the structural and rhetorical connections between 1 Kgs 1-2 and 3-11. Chapter four examines how 1 Kgs 1-11 as a persuasive narration has been arranged in order to have an impact on the reader's apprehension of the Solomon narrative. It shows the concentric structure of 1 Kgs 1-11 based on the function of repetition, which guides the reader to the picture of Solomon's incapacity in his 'covenant relationship' with Yahweh. Chapter five examines I Kgs 1-11 from the point of view of argumentation or invention, and deals with the understanding or evaluation of the issue in I Kgs 1-11. The narrator in 1 Kgs 1-11 shows the reader Solomon's failure in the relationship with Yahweh based on his ethical and rational, and emotional, appeal. Chapter six defines the rhetorical situation which causes the existence of 1 Kgs 1-11. It shows that Kings would be a fitting response to the rhetorical situation of the Jewish exilic community in Babylon. The community may have held very different views about their past, their identity, or the continuity of the covenant relationship with Yahweh in the exilic or post-exilic period. Our conclusion in this study of 1 Kgs 1-11 is that the subtle portrayal of Solomon in 1 Kgs 1-11 does not display a Josianic standpoint, but an exilic view, persuading the Babylonian exiles to recover their covenant relationship with Yahweh or to find a new understanding of this through the portrayal of Solomon in the light of his inevitable failure in relationship with Yahweh.
8
Branch, Robin Gallaher. "Revealing strengths and weaknesses : how selected women in Samuel and Kings influence the biblical text /." Full text (PDF) from UMI/Dissertation Abstracts International, 2000. http://wwwlib.umi.com/cr/utexas/fullcit?p3004220.
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9
Blokland, A. F. den Exter. "W + X + Qatal as a background clause in the narrative poritons of 1 and 2 Kings." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.
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10
Lee, Boon-Hui A. "The narrative function of the Song of Moses in the contexts of Deuteronomy and Genesis-Kings." Thesis, University of Gloucestershire, 2010. http://eprints.glos.ac.uk/2123/.
Повний текст джерелаАнотація:
The Song of Moses is acknowledged to be one of the most difficult texts to interpret within the book of Deuteronomy. Substantial effort has been put in to determine the Song's origin in terms of its dating and reason for composition. But more scholars are now seeing the need to relate the Song to its immediate context. However, the recent contributions to this topic show the need for a closer examination of the Song's narrative function, not only in Deuteronomy but also in its larger context in Genesis-Kings. Understanding the Song's function in this large corpus necessitates the way in which it relates to Deuteronomic themes such as the YHWHIsrael relationship, Torah, worship, and kingship. This thesis examines the theological and hermeneutical function of the Song in Deuteronomy and GenesisKings in their final forms. As a prophetic criticism of Israel, it focuses its audiences' attention on the central command of the Torah, the moral issue of covenant-keeping, and Israel's vocation as witness to the nations, resulting in a theology of history for all nations. With reference to Deuteronomy, the Song expresses the heart of the book. With reference to Genesis-Kings, it gives us a sense of beginning and closure to the history of the people of YHWH in terms of Israel's primeval past and future hope respectively.
11
Amor, Maryann. "The functions of invocations of YHWH in 1 Kings 1-2." Thesis, University of Edinburgh, 2018. http://hdl.handle.net/1842/26017.
Повний текст джерелаАнотація:
In 1 Kings 1-2 King David’s impending death divides the monarchy over which of his two sons, Adonijah or Solomon, should be the future king. At this pivotal moment one might expect YHWH to reveal who should take over after David, as YHWH had done before (1 Sam 9:1-10:1; 16:1-13); however, YHWH is silent and the human characters take the lead. Nevertheless, YHWH has not disappeared completely from 1 Kings 1-2 because, as the narrative unfolds, YHWH is invoked twenty-four times. Although this language has drawn some attention, with scholars arguing that it either adds theological validation to the characters’ actions or re"ects a theological perspective that assumes that YHWH acts behind the scenes, there is more that might be said regarding its function in the narratives. In this study, I adopt narrative criticism to undertake a close reading of 1 Kings 1-2 that pays particular attention to how characters and the narrator use invocations of YHWH and the events in the plot that prompt or result from this language. I argue that invocations of YHWH have a number of functions in 1 Kings 1-2, with the function of characters’ invocations being particularly dependent on the identities of the characters, their relationships, and the narrative contexts in which they participate.
12
Payle, Kenneth David. "Final sentences in biblical Hebrew narrative prose form Genesis to 2 Kings." Thesis, Stellenbosch : Stellenbosch University, 2000. http://hdl.handle.net/10019.1/51762.
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Thesis (PhD)--Stellenbosch University, 2000.ENGLISH ABSTRACT: Final sentences are a neglected area of research in Biblical Hebrew. Apart from an investigation by Mitchell (1879) in the previous century, and a more recent article by Muraoka (1997), this is certainly an area of Biblical Hebrew grammar in need of research. Biblical Hebrew grammars propound a variety of ways final constructions can supposedly be expressed. The main thesis of this study is that the diversity of final constructions in Biblical Hebrew is not merely different syntactic realizations of the same semantic meaning, but that each syntactic construction carries definite semantic nuances. Traditional grammars, because they are sentence-based, present some shortcomings in the description of final sentences. I will briefly expose some of the linguistic presuppositions of traditional grammars, and their inherent limitations with respect to the study of final constructions. Recent developments in general linguistics, especially the variety of approaches subsumed under the broad classification textlinguistics, create new opportunities to address Biblical Hebrew grammar. I will explore this relatively recent developments to the study of language, in order to determine whether insights from studies conducted in terms of this paradigm can be used to describe final constructions more adequately. A number of theses are presented in Chapters 2 and 3, which are evaluated in Chapters 4 to 6. The findings are presented in a summary of at the end of each chapter. The final results of this investigation are summarized in Chapter 7.
AFRIKAANSE OPSOMMING: Finaalsinne het tot dusver min aandag geniet in Bybelse Hebreeuse navorsing. Afgesien van 'n ondersoek deur Mitchell (1879) in die vorige eeu, en 'n onlangse artikel deur Muraoka (1997), is hierdie 'n navorsingsgebied wat vra om nadere ondersoek. Volgens Bybelse Hebreeuse grammatikas kan finaalsinne op verskeie wyses uitgedruk word. Die hooftese van hierdie studie is dat die verskeidenheid van finaalkonstruksies in Bybelse Hebreeus nie bloot verskillende sintaktiese opsies is om dieselfde semantiese betekenis te realiseer nie, maar dat elke onderskeie sintaktiese konstruksie 'n besondere semantiese nuanse weergee. Omdat hulle eng op die beskrywing van die sin gebaseer is, hou traditionele grammatikas tekortkominge in vir die beskrywing van finaalsinne. In hierdie studie wys ek kortliks op die linguistiese voorveronderstellings van die tradisionele benadering, en op die inherente tekortkominge van so 'n benadering ten opsigte van die ondersoek van finaalsinne. Onlangse ontwikkelinge in die algemene linguistiek, veral die verskeidenheid benaderings saamgevat onder die begrip tekslinguistiek, bied nuwe moontlikhede vir die beskrywing van Bybelse Hebreeus. Ek sal hierdie nuwe benadering tot taalstudie ondersoek om vas te stel of dit aangewend kan word om finaalsinne beter te beskryf. Verskeie tesisse word in Hoofstukke 2 en 3 geformuleer en dan in Hoofstukke 4 tot 6 geëvalueer. Die resultate word aan die einde van elke hoofstuk saamgevat. Die uiteindelike konklusies van hierdie studie word in Hoofstuk 7 saamgevat.
13
Goswell, Gregory Ross. "For my eyes have seen the King: kingship, human and divine, in the Book of Isaiah with special reference to Isaiah chapters 36-39." Thesis, The University of Sydney, 2001. http://hdl.handle.net/2123/18995.
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14
Evans, Paul S. "The invasion of Sennacherib in the book of Kings : a source-critical and rhetorical study of 2 Kings 18-19 /." Leiden : Brill, 2009. http://opac.nebis.ch/cgi-bin/showAbstract.pl?u20=9789004175969.
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15
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.
Повний текст джерелаАнотація:
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.
16
Eriksson, Manne. "Analys av bibelkommentarer till 1 Kung 19:11-13." Thesis, Enskilda Högskolan Stockholm, Avdelningen för religionsvetenskap och teologi, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:ths:diva-1342.
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17
Deijl, Aarnoud van der. "Protest or propaganda : war in the Old Testament Book of Kings and in contemporaneous ancient Near Eastern texts /." Leiden : Brill, 2008. http://catalogue.bnf.fr/ark:/12148/cb41341528z.
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18
Cochell, Trevor D. Kennedy James Morris. "An interpretation of Isaiah 6:1-5 in response to the art and ideology of the Achaemenid Empire." Waco, Tex. : Baylor University, 2008. http://hdl.handle.net/2104/5146.
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19
Kim, Dohyung. "A literary-critical analysis of the role of Genesis 38 within Genesis 37-50 as part of the primary narrative (Genesis - 2 Kings) of the Hebrew Bible." Thesis, University of Sheffield, 2011. http://etheses.whiterose.ac.uk/14568/.
Повний текст джерелаАнотація:
The present thesis argues that the story of Judah and Tamar in Genesis 38 is to be read as the type narrative of the genealogical tensions within Genesis 37-50 and the Primary Narrative (Genesis- 2 Kings). Historical interpreters and literary critics have disagreed over whether this chapter is to be read as a disconnected episode or as a story integral to the surrounding narratives, often given the title 'the Joseph Story'. The argument here is that Genesis 38 does not simply belong to the socalled' Joseph Story' but is an essential partner to the surrounding chapters in the larger narrative running from Genesis to 2 Kings; the history of David's Judahite lineage. Genesis 38 indeed is about building Judah's and Tamar's family, which turns out to be at once Abraham's family and David's. From a narratological perspective, the main characters, Judah and Tamar, both play pivotal roles in this chapter and also in the wider story. Judah's character in Genesis 38 at a micro level represents him as the reluctant and despotic father of his family who is brought to accept his own failings. On the macro level, that is within Genesis 37-50, this transformation of Judah's character allows for his role to become that of family spokesman and leader of his brothers. While Joseph seems to be more powerful as the governor in Egypt, Judah ultimately has the more significant role as the deputy of Jacob's family in Canaan. Judah's character develops through the sequence 'Departure-Transition-Return'. In the end, Jacob's blessing of Judah (Gen. 49:8-12) is the most favourable he gives to any of his twelve sons. In retrospect, this creates for Judah the status of a fourth patriarch succeeding Jacob. As such, the argument is presented that the novella of Genesis 37-50 should not be labelled as it is traditionally 'the Joseph Story' or 'the Jacob Story'. Instead, it would be more accurate to call this unit The Story of Jacob and his Sons. Genesis 38 is situated in the novella as the epitome of the genealogical ambivalences that are the context for the whole Primary Narrative. Tamar, the sparring partner of her father-in-law Judah, shows a twofold role in her story in Genesis 38; she is both a matriarch within the Abrahamic lineage and at the same time the type of the marginal and widowed woman as mother in Israel. Surviving a period of trial as a childless widow, she finally succeeds in giving birth to the heirs of Judah by means of a plan that she herself devises. Tamar embodies all the key features of the role of the previous four matriarchs (Sarah, Rebekah, Leah and Rachel) and foreshadows the characteristics of women such as Ruth and Bathsheba who become the mothers of the Davidic line; they too are widows and marginal women within the Primary Narrative. Tamar can thus be presented as both the fifth matriarch. and also the representative of the later marginalised mothers of the Davidic line. Tamar is the crucial link. The characterisation of Judah and Tamar in Genesis 38 can be understood using the binary thematic-symmetrical structure and what I called the huckel-.lhajJed structure with its three themes: family building (+), shame (-) and deceit (-). These structures give this family a genealogical function which is typical in the Primary Narrative. Genesis 38, far from being some rather awkward insertion into the story of Joseph, is an integral part of ·the story of Jacob and his Sons'. Through the kind of genealogical twists which Genesis 38 epitomises, this wider story turns out, unexpectedly, not so much to be the story of Abraham's descendants, as the story of the Davidic line.
20
Adonis, Melany Marildia. "The theological significance of the propeht Huldah's prophecy : a feminist perspective on 2 Kings 22:14-20." Thesis, Stellenbosch : Stellenbosch University, 2002. http://hdl.handle.net/10019.1/53179.
Повний текст джерелаАнотація:
Thesis (MTh)--Stellenbosch University, 2002ENGLISH ABSTRACT: The question I am attempting to answer, IS "What is the theological significance of the prophecy ofHuldah, the prophet? Why is Huldah there?" Scholars have offered different reasons for the presence of Huldah in 2 Kings 22. Why Huldah and not one of the other male prophets, has been approached to "enquire from the Lord". The explanations offered, can all be challenged. It does not supply us with convincing theories which can be used to examine the theological significance of the prophecy of Huldah. I would therefore argue, that the text itself, supply us with clues which can be used to discuss the theological significance of the prophecy of Huldah. Seeing that the text is part of the Deuteronomistic History, clues (to help with the understanding of Huldah),would therefore also be found within this history. In other words, the literary context as well as the Deuteronomistic background of 2 Kings 22, provide us with clues for the theological significance of Huldah as a prophet. Furthermore, I would like to argue that the interpretations made from the clues could be enriched by the fact that I am a woman. A feminist approach could introduce a different perspective 1 therefore did a close reading of the text, 2 Kings 22 1-20 with specific focus on 2 Kings 2214-20. Special attention is given to the language used, the characters included in the story as well as the context of the story. In order to try and get a better understanding of the language, the Hebrew text was used as point of departure and a translation to Engli h was made to use in my discu sion. Through my journey with Huldah, t have been inspired The inclusion of Huldah, highlights the presence of female prophets in the history of Israel. God calls women as well as men. Huldah can be used a a different model for women. In her patriarchal society, she was a married woman who was also a prophet. A prophet who was repected by her people. The king sent his "trusted attendants" (five males) to "enquire from the Lord" and they went to Huldah, the prophet. Therefore, the story of Huldah emphasises the fact that women also played important roles in the history of Israel.
AFRIKAANSE OPSOMMING: Die vraag wat ek probeer beantwoord is, "Wat is die teologiese belang van die profeet Guldah ') Waarom is Guldah daar." Talle geleerdes het verskillende redes vir die teenwoordigheid van Guldah in 2 Konings 22 verskaf Redes waarorn Guldah, en nie een van die manlike profete me, genader is om " die Here te raadpleeg" nie. AI die verduidelikings wat aan die hand gedoen word, kan egter bevraagteken word. Dit verskaf nie oortuigende teoriee wat gebruik kan word om die teologiese waarde van Guldah te ondersoek nie. Ek wil dus argurnenteer dat die teks self leidrade verskaf wat gebruik kan word ten einde die teologiese belang van die profesie van Guldah te bespreek. Aangesien die teks deel is van die Deuteronomistiese Geskiedenis sal leidrade, om te help met die verstaan van Guldah dus ook in hierdie geskiedenis gevind word In ander woorde, die literere konteks sowel as die Deuteronomistiese agtergrond van 2 Konings 22, verskaf ons met leidrade vir die teologiese belang van Guldah as profeet. Verder sou ek graag wou argumenteer dat die interpretasies gernaak vanuit die leidrade, verryk kan word deur die feit dat ek 'n vrou is. 'n Ferninistiese benadering kan 'n ander perspektief in Iei. Ek het dus die reks, 2 Konings 221-20 krities gelees met spesifieke fokus op 2 Konings 22.14-20. Spesiale aandag is gegee aan die taalgebruik, die karakters wat ingesluit is in die storie, sowel as die konteks van die storie Ten einde die taalgebruik beter te erstaan, is die Hebreeuse teks as vertrekpunt gebruik en 'n vertaling in Engels gedoen, wat in die bespreking gebruik is. Die reis met Guldah, het my geinspireer. Die teenwoordigheid van vroulike profete word deur die insluiting van Guldah uirgelig. God roep vroue sowel as mans. Guldah verskaf dus 'n ander 'radikale' model vir vroue van haar tyd en daag ook sodoende vroue van vandag uit. In haar patriargale samelewing, was Guldah 'n getroude vrou, sowel as 'n profeet. 'n Profeet wat deur haar mense gerespekteer was. Die koning het sy "getroue volgelinge" (vyf mans) gestuur om "die Here te raadpleeg", en hulle het na Guldah die profeet gegaan. Die storie van Guldah beklemtoon dus die feit dat vroue ook belangrike rolle in die geskiedenis van Israel gespeel het.
21
Holloway, Simon. "The King is a Tree: Arboreal Metaphors in the Hebrew Bible." Thesis, The University of Sydney, 2015. http://hdl.handle.net/2123/13656.
Повний текст джерелаАнотація:
This dissertation constitutes a cognitive semantic analysis of arboreal metaphors in the Hebrew Bible, insofar as they operate within metaphorical complexes and with a view to understanding those instances in which they function with a king as their tenor. Its primary aim is exegetical and it should be considered an example of both a theoretical and an image-based analysis. By undertaking eight separate case studies, my aim is to demonstrate the interanimation of tropes within metaphorical complexes, and to develop a broader understanding as regards the function of this one trope in particular. In the first part of this thesis, I conduct four separate analyses that concern applications of the metaphor, A PERSON IS A TREE. The passages chosen were taken less for their paradigmatic nature than for their ability to convey both the versatility of the arboreal metaphor and the manner in which it interacts with other tropes within a metaphorical complex. In order to demonstrate this point most effectively, I have deliberately chosen passages that on superficial levels are considered to be very similar to one another. In the second part of the thesis, I turn my attention to the trope, THE KING IS A TREE. Once again, the passages chosen were picked on the basis of their ability to convey this trope's versatility, and on the basis of their constituting metaphorical complexes. By conducting an additional four case studies, my aim is to demonstrate the added range of meaning that arboreal tropes convey when their tenor is a king, and to demonstrate the sorts of situations in which THE KING IS A TREE is employed.
22
Booys, Petrus Johannes. "Prophetic critique and land dispossession : the significance of spatial awareness for the interpretation of I Kings 21." Thesis, Stellenbosch : Stellenbosch University, 2003. http://hdl.handle.net/10019.1/49779.
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Thesis (DTh)--Stellenbosch University, 2003ENGLISH ABSTRACT: The dissertation is an answer to the question: How should the story of Naboth's land (I Kings 21) be theologically understood by a Khoi who is dispossessed of his/her land and kept on the periphery? The ftrst chapter consists of the hypothesis, the theological assumption of the research, a summary of existing research on the story of Naboth's land and the point of view from which a Khoi looks and listens to the story. The place, from which the story would be looked and listened to, the methodology, is followed by a list of concepts used in the research. The second chapter is an exposition of the hermeneutical position of the Khoi in the theological debate regarding land as a living space for humankind. Opinions from outside (European) and opinions from inside (Khoi) the living space of the Khoi are placed in contrast with one another to illustrate the divide between landed and landless people on the land. Against the European negation of their knowledge of God, the Khoi put their knowledge of God as their Supreme Being, Father and Ruler who has his abode in the clouds but who is always and everywhere powerfully present for the sake of humankind. Against the negation of their human dignity, the Khoi put the dignity of human beings as the creations of God. Against the violent invasion of their land, the Khoi put their viewpoint that human beings should live in peaceful coexistence with neighbours in their physical living space. Against those who violate their spatial identity, the Khoi affirms their identity as Khoi on the periphery of their land under foreign occupation. Against those who deny them a cultural living space, the Khoi establish their right on a cultural living space and their right to think and be heard in their mother tongue. The third chapter is a contribution to the theological debate regarding the story of the land of Naboth from the perspective of a dispossessed Khoi. The personal identities of individuals and of groups are discussed according to their relationships with fellow human beings with whom they had to share their living space. The identity of the city of lezreel as a physical and cultural living space is discussed in accordance with the attachments of Naboth and Ahab to it. Upon this discussion follows an exposition of land as communal possession (Naboth's living space) and land as private property (Ahab's living space). The purchase and the dispossession of ancestral land by Ahab to demote Naboth's family to the status of dependent subjects are identified as acts of violence. The dispossession of ancestral land caused Naboth and Elijah to protest against the violation of the spatial order because of God. The fourth chapter contains an exegesis of the story of the dispossession of the land of Naboth from the perspective of a dispossessed Khoi. The moral of the Khoi stories of the ancestral figure Heitsi Eibib determines the understanding of the story of the dispossession ofNaboth's land by Ahab. Chapter five is an exposition of the significance of the Khoi perspective for the theological understanding of the story of Naboth's land. Chapter six is a summary of the dissertation and shows other possibilities to further develop the theological debate regarding the dispossession ofNaboth's land.
AFRIKAANSE OPSOMMING: Die dissertasie is 'n antwoord op die vraag: Hoe moet die verhaal van Nabot se grond (I Konings 21) teologies verstaan word deur 'n Khoi wat van sylhaar grond onteien is en op die periferie gehou word? Die eerste hoofstuk omvat die vraagstelling, die teologiese begronding van die ondersoek, 'n kort opsomming oor bestaande navorsing oor die verhaal oor Naboth se grond en die plek vanwaar 'n Khoi die verhaal bekyk en beluister. Die plek vanwaar die verhaal bekyk en beluister word, naamlik, die metodologie, word gevolg deur 'n Iys van woorde wat in die ondersoek gebruik word. Die tweede hoofstuk is 'n uiteensetting van die hermeneutiese posisie van die Khoi in die teologiese debat oor die grond as 'n leefruimte vir die mens. Opinies van buite (Europese) en opinies van binne (Khoi) die leefruimte van die Khoi word teenoormekaar gestel om die skeiding tussen grondbesitters and grondlose mense te illustreer. Teenoor die Europese miskennings van die Khoi se kennis van God, stel die Khoi hul kennis van God as hul Opperwese, Vader en Heerser wat bokant die wolke woon maar altyd en orals magtig teenwoordig is ter wille van mense. Teenoor die miskenning van hul menswaardigneid, stel die Khoi die waardigheid van mense as God se skeppings. Teenoor die geweldadige inname van hulle leefruimte, stel die Khoi die standpunt van die vreedsame saambestaan van mense binne dieselfde fisiese leefruimte. Teenoor die standpunt van diegene wat hulle ruimtelike identiteit geweld aandoen, bevestig die Khoi hul identiteit as Khoi op die periferie van hulle land wat in vreemde besit is. Teenoor diegene wat hulle kulturele leefruimte geweld aandoen, vestig the Khoi hulle reg op 'n kulturele leefruimte en om te dink: en gehoor te word in hul moedertaal. Die derde hoofstuk is 'n bydrae tot die teologiese debat oor die verhaal van die grond van Nabot vanuit die perspektief van 'n onteiende Khoi. Die persoonlike identiteit van individue en groepe word bespreek in tenne van hulle verhoudinge tot medemense met wie hulle hul leefruimte moes dee!. Die stad lezreel se identiteit as fisiese en kulturele leefruimte word bespreek volgens die gehegdheid van Nabot en Agab daaraan. Hierop volg 'n uiteensetting van grond as gemeenskaplike leefruimte (Nabot se leefruimte) en grond as privaat eiendom (Agab se leefruimte). Die koop en onteiening van die erfgrond deur Agab om van Nabot se familie afhanklike onderdane te maak word as dade van geweld geidentifiseer. Die onteiening van erfgrond het veroorsaak dat Nabot en Elia protes aangeteken het teen die geweld teen die ruimtelike orde ter wille van God. Die vierde hoofstuk bevat die eksegese van die verhaal oor die onteieing van die grond van Nabot vanuit die perspektief van 'n onteinde Khoi. Die morele betekenis van die Khoi verhale oor Heitsi Eibib bepaal die verstaan van die verhaal van die onteiening en besetting van Nabot se grond deur Agab. Hoofstuk vyf is 'n uiteensetting van die betekenis van die Khoi perspektief op die verhaal van Nabot se grond vir teologiese denke. Hoofstuk ses is 'n opsorruning van die dissertasie en wys op moontlikhede hoe om die teologiese debat oor the onteiening van Nabot se grond verder te ontwikkel.
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Krause, Andrew Robert. "II Samuel 5-8 as royal apology in light of Hittite royal apology genre [microform] : /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p048-0327.
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Antony, Patrick Jayaraj Verfasser], and Johannes [Akademischer Betreuer] [Schnocks. "Succession to the Throne : A Synchronic and Diachronic Analysis of 2 Kings 11 / Patrick Jayaraj Antony ; Betreuer: Johannes Schnocks." Münster : Universitäts- und Landesbibliothek Münster, 2021. http://d-nb.info/1240763565/34.
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Stavrakopoulou, Francesca. "Biblical distortions of historical realities : a study with particular reference to King Manasseh and child sacrifice." Thesis, University of Oxford, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.270564.
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Hedvall, Eila. "Relativizers : A Comparative Study of Two Translations." Thesis, Linköpings universitet, Institutionen för kultur och kommunikation, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-91919.
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In this comparative study, relativizers have been examined in two versions of the Bible: the King James Bible Version from 1611 and the New King James Bible Version from 1990. The hypothesis of this investigation was that, as the English language has undergone noticeable changes from the year 1611, the changes might also concern the usage of relativizers. Thus, the aim was to analyse how the use of relativizers has changed and try to find out reasons for these changes. To examine this, The Gospel According to Luke in both Bible versions was studied, because it is the longest of the 27 books of the New Testament. During this study, all the relativizers were sought out and counted. The results showed that in particular, there were remarkable discrepancies concerning the frequency of the relativizers who, which and that. In the King James Bible Version the relativizers which and that have a high frequency of occurrences, whereas the relativizer who does not appear as frequently. In the light of several examples, the usage of the relativizers was discussed and it has been found that the discrepancies depend on different factors. The most obvious difference in the usage of relativizers is that the relativizer which has both human and non-human antecedents in the King James Bible Version, whereas there is a clear distinction in the usage of who and which in the New King James Bible.
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Needham, Sylvan Eugene. "Joseph Smith and the Bible: "Extending the Text and Filling the Silences"." DigitalCommons@USU, 2009. https://digitalcommons.usu.edu/etd/255.
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In the first chapter, the underlying argument of the thesis indicates that Smith was very familiar with the Bible. His written work that reflects the scriptural nature of the Bible and is today canonized by Mormons is argued that it "extends the Bible's text and fills [many of] its [doctrinal] silences." A complete reading of this thesis could make some readers think that the doctrine of a plurality of Gods is integral to the sense of the Bible and a novel explanation for the existence of the universe. The second chapter indicates that many have grappled with the summary doctrine of the Mormon Godhead, the plurality of Gods teaching, as taught by Joseph Smith (1805-1844) in last weeks of his life. This doctrine was accepted by members of The Church of Jesus Christ of Latter-day Saints (Mormon) during the lifetime of those who knew Joseph Smith personally. First Presidency leader Franklin Richards championed the teaching in his writings. Church president John Taylor is quoted supporting the teaching. At the beginning of the twentieth-century, leaders felt uneasy with the plural Gods doctrine. The teaching began to be left out of the Mormon discourse and to this day is not mentioned in official writings, meetings, and conferences of the church. The final two chapters contain a detailed listing of and commentary on the concepts within Joseph Smith's unique explanation for the nature of God. While Smith said that he had ever been teaching the ideas relative to this final doctrine throughout his ministry, their summary presentation in two final discourses caused his listeners to find his teachings surprisingly unconventional. Two sermons contain Smith's teachings, the better known "King Follett Discourse" and the lessor known "Sermon in the Grove." While the first discourse is familiar to many, the complete doctrine cannot be understood without the supplementary information in the second lessor known sermon. In his last discourse, Smith taught of a hierarchal progression of Gods, indicating endless Gods. The nature of the Gods is for the Son to become a Father and produce a new God the Son, who will in turn become a Father. Smith explained, "Hence if Jesus had a Father, can we not believe that He had a Father also?" Smith further paraphrased the concept by saying, "where was there ever a son without a father? And where was there ever a father without first being a son?"
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Macfarlane, Kirsten. "Hugh Broughton (1549-1612) : scholarship, controversy and the English Bible." Thesis, University of Oxford, 2017. https://ora.ox.ac.uk/objects/uuid:672ee7db-266f-4aea-a7b9-4d641e73cb34.
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This thesis provides a revisionist account of the relationship between Latin biblical criticism, vernacular religious culture and Reformed doctrines of scriptural authority in the early modern period. It achieves this by studying episodes from the career of the English Hebraist Hugh Broughton (1549-1612). Current orthodoxy holds that Broughton's devotion to the tenets of Reformed scripturalism distinguished him from contemporary biblical humanists, whose more flexible attitudes to the Bible enabled them to produce cutting-edge scholarship. In challenging this consensus, this thesis focusses on three areas. The first is chronology. Recent work has presented chronology as divided between technical, philological practitioners, who drew from astronomy and humanism alike in their efforts to date the past, and scripturalists, who relied on the Bible alone. Using the chronological controversy between Broughton and the Oxonian John Rainolds, this thesis complicates this picture by arguing that both approaches to the discipline were equally derived from humanistic traditions, and that confessional, rather than intellectual or methodological, factors informed the most important decisions chronologers made. The second area is biblical criticism. There is still a broad assumption that Reformed beliefs about scripture were incompatible with the most advanced biblical scholarship. This thesis questions such assumptions by reconstructing Broughton's research into the Hebraic contexts of the New Testament. By demonstrating that it was possible to produce innovative and influential work without challenging and indeed, while endorsing the principles of Reformed scripturalism, this thesis disputes current teleological presumptions about the development of modern, historical biblical criticism. The third is the history of lay reading. Both chronology and biblical criticism have often been viewed as specialised pursuits, studied only by a Latin-reading elite and irrelevant to lay people. For Broughton and his followers, however, biblical scholarship and lay piety were inseparable. The thesis demonstrates this by piecing together Broughton's radical plans for a new English Bible, including his work with John Speed on biblical genealogy, and his revisions of the Geneva New Testament. Using numerous neglected manuscript sources, it gives an account of the sixteenth-century biblical translation that foregrounds the unexpected ways in which groundbreaking neo-Latin, continental biblical scholarship expanded scholars' concepts of what vernacular translation could achieve.
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Hedvall, Eila. "THOU, THEE, THY, THINE, YE, YOU, YOUR, YOURS : SECOND PERSON PRONOUNS IN TWO BIBLE TRANSLATIONS." Thesis, Jönköping University, School of Education and Communication, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:hj:diva-1069.
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ABSTRACT
Thou, Thee, Thy, Thine, Ye, You, Your, Yours: Second Person Pronouns in Two Bible Translations
In the King James Version from 1611 there are eight different forms of personal pronouns for second person: the singular forms thou, thee, thy, thine and the corresponding plural forms ye, you, your and yours. Because of linguistic changes in the English language the number of the second person pronouns has declined during the centuries. Accordingly, in the New King James Version from 1990 these eight earlier pronouns are represented by only three pronouns: you, your, yours. Therefore, the hypothesis of this study was that the disappearance of so many different pronoun forms might have caused some ambiguity. To examine this, The Gospel of Luke of both Bible versions was studied and all the second person pronouns were first classified according to their case and number (nominative/accusative/dative/genitive, singular/plural) and thereafter counted. The verses of the Gospel of Luke, where both one or several persons are addressed, were read and carefully studied. Furthermore, when necessary, interesting or relevant, comparisons were also made to two other translations: Gustav V´s Bible from 1917 and the Swedish Bible Version from 2000. The results of this study show that there are differences in the numbers of the examined pronouns. These discrepancies depend on several different factors which have been discussed. In addition, the investigation gives evidence of the fact that the references of pronouns are not always completely clear: several verses, which might be perceived erroneously, were found in the modern English Bible translation.
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Grant, Jamie A. "The king as exemplar : the function of Deuteronomy's kingship law in the shaping of the Book of Psalms." Thesis, University of Gloucestershire, 2002. http://eprints.glos.ac.uk/3054/.
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This thesis suggests that Deuteronomy's Kingship Law (Deut 17: 14-20) may have functioned as the paradigm for the placement of kingship psalms alongside torah psalms at key junctures in the final form of the Psalter. It argues that there is a general background in deuteronomic theology found in the torah-kingship psalm groupings (Pss 1-2; 18-21 and 118-119) and that the theological emphases of these psalms reflect, more particularly, the theology of the Law of the King. This study adopts a canonical approach to the analysis of the Psalter. That is, it suggests that the ordering of the psalms within the book Z:. ZD reflects deliberate and systematic editorial activity, and that-by considering the positioning4_ ý of psalms within the final form of the Psalter-the reader may tentatively observe the theological concerns of the book's redactors. This study draws upon recent developments in psalms studies, where there has been a move over the last fifteen years towards canonical readings of the Psalms, and suggests further developments in this approach both in terms of method and exegetical understanding of the texts in question. It is the conclusion of this thesis that the juxtaposition of kingship and torah psalms may have been the result of deliberate editorial activity in order to reflect the theology of the Kingship Law in the Psalter. It is further proposed that the reasons for this redaction were: (1) to shape the psalmic view of the eschatological king, emphasising that the expected Davidic monarch should reflect the ideal, rather than the historical examples, of kingship; and, (2) to endorse and encourage a torah-based piety, reflected in the practices expected of the king in the Kingship Law, amongst the readers and hearers of the Psalms.
31
Stallard, Matthew S. "John Milton’’s Bible: Biblical Resonance in Paradise Lost." Ohio University / OhioLINK, 2008. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1218072545.
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Stavrakopoulou, Francesca. "King Manasseh and child sacrifice : biblical distortions of historical realities /." Berlin [u.a.] : de Gruyter, 2004. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=012849500&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.
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Wehr, Kathryn Hannah. "Bible and theology at work : the creative energy of Dorothy L. Sayers' 'The Man Born to be King'." Thesis, University of St Andrews, 2017. http://hdl.handle.net/10023/12083.
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This study centres on the biblical and theological work behind Dorothy L. Sayers' 12-part play-cycle, The Man Born to be King, aired on the BBC between 1941-42. Investigation begins by testing various unsubstantiated statements by biographers and scholars through a line-by-line analysis of the scripts, the results of which can be found in two large tables of information about how Sayers used each pericope in the Gospels (Appendix A) and a list of every known biblical reference within the play-cycle (Appendix C). Sayers' reported privileging of the Gospel of John gives way to evidence that Synoptic content outweighs Johannine by sheer bulk of material while preference is clearly given to stories that appear in both John and the Synoptics. Sayers' reported avoidance of the Authorized Version gives way to limited but consistent use of the AV for the narrator, for Old Testament quotations, and a special use of the Coverdale Psalms from the Book of Common Prayer. A study of Sayers' six secondary sources shows significant influence upon historic details and characterisation. By covering new ground through in-depth script and source analysis, these studies reveal, expand upon, and often contradict previous assumptions regarding Sayers' sources and working process. In the area of theological studies, investigation begins with Sayers' own claim that she had no original theology—that she merely re-stated the Church's teaching. First, Sayers' identity as an Anglo-Catholic is explored to understand what she means by ‘Catholic' and ‘the Church'. Having thus located Sayers within a particular tradition, Sayers' Christology (building upon her emphasis on the Creed) and Eschatology (building upon her chosen theme of the Kingship of Christ) within the plays are considered within their broader context of early twentieth-century Anglo-Catholic and wider theology. Sayers' theological originality is then proposed in relation to how she brought theology to life in dramatic form.
34
Lasanté, Paul. "A king's dreams : a study of the second chapter of Daniel within the context of dreams in canonical and non-canonical sources." Thesis, McGill University, 2001. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=32924.
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In the following paper I will attempt to define the genre of Daniel 2 according to its dream characteristics. To demonstrate that this literary style is not unique to Daniel 2 but was widespread in the ancient near east over a long period of time, I will survey what I believe to be parallel dream narratives from the Old Testament as well as from Sumerian, Akkadian, Hittite, and Egyptian texts. The numerous similarities of these narratives will not only provide a sufficient base for positing a dream genre, but will also clarify the fundamental theme of Daniel 2 which has many times been cluttered or overlooked by its identification with other overlapping genres. By including details from most of the dream narratives of antiquity, I believe it will become clear that Daniel 2 is not so much about wisdom, courts, or even an apocalypse, so much as it is about the acknowledgement of an ultimate power who is omniscient and lord over kingdoms past and future.
35
White, Richard J. "Biblical Family Systems." Diss., Virginia Tech, 2003. http://hdl.handle.net/10919/28402.
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Systemic thought has been utilized to deconstruct various works of literature and art, such as novels, plays, and even sculptures. Even though the Bible is viewed as a work of faith by many, it also combines aspects of mythology and history with prose and poetry. Using four major theories of family therapy, namely structural, contextual, Bowenian, and narrative, the family of King David, as presented in the first and second Books of Samuel and the beginning of the first Book of Kings, is investigated and explored. Using the King James Version of the Bible as the main text, consideration is given to what each theory has to offer in expalining what occurs throughout this narrative, as well as what the David story has to say about each theory. Confirmation of certain aspects of a given theory and possible refinements to these are also given consideration. Reflexivity on the part of the author is also given consideration in the final chapter.Ph. D.
36
Nicholson, Sarah L. "Three faces of Saul : an intertextual approach to Biblical tragedy." Thesis, University of St Andrews, 1998. http://hdl.handle.net/10023/15228.
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The biblical story of Saul in 1 Samuel contains evidence of a tragic vision which has two central features. First, tragic themes are introduced and developed by means of multiple repetitions or typescenes in which the subsequent account emphasizes the tragic nature of the events described in the first. Second, the development of tragic themes is facilitated by the portrayal of the deity's ambivalence in enduring two kings simultaneously, terrorizing Saul with an evil divine spirit and sending a good spirit on David. The tragic vision in the Saul narrative has been perceived by Alphonse de Lamartine, and his drama Saül: Tragédie is an attempt to dramatize the events of 1 Samuel. The significant similarities and differences in plot and characterization between Lamartine's drama and the biblical narrative draw attention to the tragic themes in the anterior text and offer a new conception of Saul's suffering in the posterior text. Lamartine has borrowed from Greek tragic form as well as 1 Samuel for thematic materials and tragic devices. The deity is off-stage, as in much Greek drama, but the characters infer divine intervention in human affairs. Thomas Hardy also became fascinated with the story of Saul and in The Mayor of Casterbridge he has structured the relationship between Henchard and Farfrae on the relationship between Saul and David. There are similarities in both plot events and in characterization, but the most significant departure from the biblical material is the absence of the deity, which colours the tragic vision very differently, and idea of the supernatural is also of great significance in the novel. Hardy's novel displays evidence of the influence of Greek tragedy in plot and in theme. Also crucial to the novel are the role of fate and the sociological theme.
37
Maticich, Karen Kristine. "The divine King and His throne : a study of visions of Yahweh seated on his stationary throne in the Hebrew Bible." Thesis, University of Cambridge, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.307088.
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38
Coules, John N. "Good kings, bad kings." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.
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39
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.
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Badger, Cormac. "Leper Kings." Thesis, Kansas State University, 2016. http://hdl.handle.net/2097/32689.
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Master of ArtsEnglish
Daniel A. Hoyt
This project is the first portion of the novel Leper Kings. Frank Nash, a bank robber and historical figure from the jazz age Midwest, is struggling to launch his criminal career and find his place in history. A series of his confidants and cronies records his attempts to gain money and notoriety through violence, only to find that Nash has the uncanny ability to propel them forward through time and into visions of the American future through a carefully manipulated series of robberies, assaults, and murders. Nash, aware that he is destined to die in the Kansas City Union Station Massacre of 1933, desperately seeks ways to launch his associates Lucas Mooney and Vernon Miller further into the future, beyond Nash’s death, to experience and catalogue violent events that press increasingly into our present age. As their methods of soothsaying become gradually more reprehensible, Miller and Mooney question their chrono-magical project and find that their volatile leader and prophet, Frank Nash, is slowly and steadily losing his hold on the present reality and those in it.
41
Piazza, Joseph C. "Deposed kings." [Gainesville, Fla.] : University of Florida, 2003. http://purl.fcla.edu/fcla/etd/UFE0000767.
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Jones, Paul Hedley. "Anonymous prophets and archetypal kings : reading 1 Kings 13." Thesis, Durham University, 2016. http://etheses.dur.ac.uk/11603/.
Повний текст джерелаАнотація:
This thesis ultimately seeks to present a coherent reading of 1 Kings 13 that is attentive to literary, historical and theological concerns. I begin by summarising and evaluating the overtly theological exposition of the chapter by Karl Barth, as set out in his Church Dogmatics, and then considering how this was received and critiqued by his academic peers (Martin Klopfenstein in particular), whose questions, priorities and methods were very different to those of Barth. In this way, as well as exposing substantive material in the text for further investigation, a range of hermeneutical issues that sometimes undergird exegetical work unseen are brought into the foreground. I then bring a wider scope of opinion into the conversation by reviewing the work of other scholars as well, whose methods and priorities also diverge from those of Barth or Klopfenstein. At the same time, I categorise these studies so as to simultaneously assess different views on what 1 Kings 13 is about, and divergent views on how it is deemed best to approach this subject matter. After considering four additional readings of 1 Kings 13 in some depth, I present a more theoretical discussion about some perceived dichotomies in biblical studies that tend to surface regularly in methodological debates. I then return to Barth’s exposition via the work of David Bosworth, who aims to advocate and develop elements of Barth’s proposal for wider acceptance. After evaluating his work, I conclude with my own reading of 1 Kings 13, drawing on many of the exegetical and methodological insights presented by scholars whose lines of inquiry are not always those I would myself have chosen. Ultimately, my proffered reading, which sees Josiah as a central figure in the narrative, leans on insights from Barth and one of his harshest critics, Martin Noth.
43
Dickson, C. R. (Charles Richard). "The role and portrayal of the king in the Esther narrative : a narratological-synchronic reading of the Masoretic text of the Esther narrative." Thesis, University of Pretoria, 1999. http://hdl.handle.net/2263/29477.
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Lee, Hung-En. "Give us a king to govern us : an ideological reading of 1Samuel 8-12." Thesis, Stellenbosch : Stellenbosch University, 2011. http://hdl.handle.net/10019.1/17880.
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Thesis (MTh)--Stellenbosch University, 2011.ENGLISH ABSTRACT: The purpose of this study is to explore "who is saying what to whom for what purpose" in the text of 1 Samuel 8-12 through an analysis of the manifestations of ideology in this text. The emphasis of this thesis lies in the application of multiple methodologies in biblical interpretation with a view to (a) reconstructing the material and ideological conditions under which the biblical text was produced in order to determine which group produced the text and whose socioeconomic interests it served; and (b) investigating how these conditions are encoded in reproducing a particular ideology in order to determine how the texts incorporated the particular ideologies or interests of the time. The present research, for this reason, combines an extrinsic and an intrinsic analysis to read the world of 1 Samuel. The extrinsic analysis makes use of a social-historical and a social scientific approach to explore the particular circumstances. It indicates that the biblical writing should be regarded as conscious writing which aims to interpret historical incidents and construct specific ideologies. 1 Samuel 8-12 might therefore have been constructed by exilic groups to provide reasons for their difficult past. The intrinsic analysis makes use of narrative criticism, especially the theory of conflict plot, to do an in-depth investigation of the rhetoric of 1 Samuel 8-12. This analysis indicates that these chapters highlight the ambivalence of the monarchy, although the surface structure might tell a different story. The findings of the research have led to the conclusion that 1 Samuel 8-12 appears to present no clear position with regard to the future of the monarchy.
AFRIKAANSE OPSOMMING: Die doel van hierdie studie is om vas te stel "wie sê wat vir wie, en met watter doel" in die teks van 1 Samuel 8-12. Dit word gedoen deur 'n analise te maak van hoe ideologie in hierdie teks manifesteer. Die klem van hierdie studie lê in die toepassing van verskillende metodologieë van bybelinterpretasie ten einde (a) die materiaal en ideologiese omstandighede waarin die bybelteks geproduseer is, te rekonstrueer, met die oog daarop om vas te stel wie die teks geproduseer het, en wie se belange daardeur gedien word; en (b) te ondersoek hoe hierdie omstandighede enkodeer is in die formulering van a spesifieke ideologie, ten einde te bepaal hoe die teks die betrokke ideologieë of belange van die tyd geïnkorporeer het. Om hierdie rede kombineer die studie 'n ekstrensieke en 'n intrensieke analise om die wêreld van 1 Samuel te lees. Die ekstrensieke analise gebruik 'n sosio-historiese en sosiaal-wetenskaplike benadering om die betrokke omstandighede na te vors. Hierdie benadering dui aan dat die bybelteks beskou kan word as 'n bewuste geskrif wat ten doel het om sekere historiese gebeure te interpreteer en om spesifieke ideologieë te konstrueer. 1 Samuel 8-12 is daarom moontlik gekonstrueer deur eksiliese groepe om verklarings vir hul moeilike verlede te gee. Die intrinsieke analise maak gebruik van narratiewe kritiek, veral die teorie van konflikplot, om 'n in-diepte studie te maak van die retoriek van 1 Samuel 8-12. Hierdie analise toon dat die betrokke hoofstukke die ambivalensie van die koningskap beklemtoon, hoewel die oppervlaktestruktuur moontlik 'n ander verhaal vertel. Die bevindings van hierdie navorsing lei dan tot die konklusie dat 1 Samuel 8-12 skynbaar geen duidelike posisie met betrekking tot die toekoms van die koningskap aanbied nie.
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Pomerenk, Julia Anne. "Hemingway's Fisher Kings." The Ohio State University, 1986. http://rave.ohiolink.edu/etdc/view?acc_num=osu1412941982.
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Neel, Paul Joseph. "The Rhetoric of Propriety in Puritan Sermon Writing and Poetics." Kent State University / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=kent1352580869.
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Folio, Jessica Joëlle. "La poétique de l'abjection dans la littérature gothique américaine postmoderne : le cas de Stephen King (1947- ), Peter Straub (1943- ) et Chuck Palahniuk (1962- )." Phd thesis, Université de la Réunion, 2011. http://tel.archives-ouvertes.fr/tel-00716880.
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La littérature est une source d'où jaillissent les flots intarissables du paradoxe ; c'est dans cet entrelacement de dichotomies que nous nous sommes immergées pour percevoir l'unité sous-jacente derrière l'oxymore que constitue le titre de notre thèse : " une poétique de l'abjection dans la littérature gothique américaine postmoderne. " Si nous nous sommes tournées vers Stephen King, Peter Straub et Chuck Palahniuk et avons mis l'accent sur trois de leurs œuvres précises, notre démonstration se veut être transposable à l'ensemble de leurs écrits. Nous nous sommes interrogées sur la nature de l'abjection et sur sa prééminence dans une société américaine portant le sceau du puritanisme. Marqués par le Romantisme et le Gothique anglais, nos auteurs ont su donner aux thématiques caractérisant ces mouvements une voie nouvelle. Situer nos œuvres dans la lignée du gothique postmoderne nous permet d'osciller sur le paradigme de l'excès et de l'incomplétude, de la déconstruction et de l'unité. Le thème de la fragmentation apparaît comme l'un des fils d'Ariane permettant aux auteurs de tisser autour des lecteurs leur toile arachnéenne. Ce démantèlement qui affecte à la fois la dimension narrative et thématique des récits contribue à leur effet patchwork et subversif, nous liant à notre problématique postmoderne. Les paradoxes engendrés par nos récits leur donnent leur force et expliquent leur fascination sur le public. Nos pérégrinations menant à l'ouverture des différentes portes de l'interprétation révèlent que l'abjection devient source d'une nouvelle esthétique. Le laid peut véhiculer de la beauté et du sublime. L'harmonie qui existe dans le monde de la déchéance qui nous est dépeint explique l'emprise hypnotique de la littérature de l'abjection sur le lecteur. Source de poétique, celle-ci procure un plaisir de la lecture quasi jouissif pour ceux qui se laissent transporter par la magie créatrice de nos auteurs.
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Wong, Chien-Hui. "An Analysis of Style and Influence in Mario Castelnuovo-Tedesco's Le Danze del Re David." The Ohio State University, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=osu1299681234.
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Silva, João Claudio Rufino Rodrigues. "Um Rei orientado pela lei: (Dt 17,14-20)." Pontifícia Universidade Católica de São Paulo, 2014. https://tede2.pucsp.br/handle/handle/18341.
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Previous issue date: 2014-03-26This dissertation aims to present an exegetical study of a legislative text on Pentateuch: Dt 17,14-20, the law of the king . It follows the style of commentary. The research advances with the biblical tradition in question. In each one of the three chapters there are two kinds of investigations: first, a linguistic and literary study which includes translation, morphological analysis; second, a theological and historical commentary which utilizes researches about de cultural ambient, theological and literary motifs present in the Pentateuch and in the deuteronomistic work. In all this paper is shown the the Ancient Near East influence in the law of the king and in what it is different from its context. Israel has the permission to establish one king over himself. But to do it they need to follow some prescriptions. Either the king must to do it for there three prohibitions to him. He cannot multiply horses, women and healthy. Even more, he must to copy the law, read it practice it every day. And doing this his heart will not lift up upon his brothers
A presente dissertação tem como objetivo apresentar um estudo exegético de um texto legislativo do Pentateuco: Dt 17,14-20, a lei do rei . Seguindo o estilo comentário, a pesquisa avança junto à tradição bíblica em questão a partir da leitura sincrônica. Em cada um dos capítulos, são realizadas pelo menos dois tipos de investigação, a saber: em primeiro lugar, um estudo estilístico-literário, que compreende a tradução, as variantes textuais e a análise morfológico-sintática; em segundo, um comentário histórico-teológico, que se serve de pesquisas referentes ao ambiente cultural, os temas ou motifs literário-teológicos presentes no Pentateuco, sobretudo no Deuteronômio, e na Obra Histórica Deuteronomista. Ao longo do estudo será possível constatar que a legislação de Israel sobre um rei é inovadora em alguns aspectos dentro do ambiente no qual ela foi escrita, o Antigo Oriente Próximo, e, ao mesmo tempo, influenciada por ele. Israel tem a permissão de querer estabelecer sobre si um rei. Para isso precisa seguir algumas prescrições. Ademais, o rei deve obedecer algumas normas. A dissertação mostrará que até mesmo a figura do rei está submetida a lei do SENHOR Deus. Sérias restrições são feitas a sua atuação, ele não pode multiplicar cavalos, mulheres e nem prata e ouro. Mais ainda, o monarca deve fazer uma cópia da Torá para si, le-la todos os dias, pratica-la. O que fará com que ele tema ao SENHOR e não exalte o seu coração acima dos seus irmãos
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Gorjian, Mahshid. "The Battle of the Kings." Thesis, Virginia Tech, 2019. http://hdl.handle.net/10919/95033.
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The work presented in this thesis explores the possibility to integrate 2D drawings with 2.5D animated characters in 2.5D computer graphics. The purpose was to show the effects of the illustrated artistic style and produce an effective emotional and story in motion without realistic animation look. Inspiration for the story comes from a true story based on Iranian history and an epic story that occurred just thousands of years ago. I focused my work on the context of Iran's history.Master of Fine Arts
This Thesis is divided into three parts. The first part describes a novel mathematical framework for decomposing a real world network into layers. A network is comprised of interconnected nodes and can model anything from transportation of goods to the way the internet is organized. Two key numbers describe the local and global features of a network: the number of neighbors, and the number of neighbors in a certain layer, a node has. Our work shows that there are other numbers in-between the two, that better characterize a node. We also give explicit means of computing them. Finally, we show that these numbers are connected to the way information spreads on the network, uncovering a relation between the network’s structure and dynamics on said network. The last two parts of the thesis have a common theme and study the same mathematical object. In the first part of the two, we provide a new model for the way riboswtiches organize themselves. Riboswitches, are RNA molecules within a cell, that can take two mutually opposite conformations, depending on what function they need to perform within said cell. They are important from an evolutionary standpoint and are actively studied within that context, usually being modeled as networks. Our model captures the shapes of the two possible conformations, and encodes it within a mathematical object called a topological space. Once this is done, we prove that certain numbers that are attached to all topological spaces carry specific values for riboswitches. Namely, we show that the shapes of the two possible conformations for a riboswich are always characterized by a single integer. In the last part of the Thesis we identify what exactly in the structure of riboswitches contributes to this number being large or small. We prove that the more tangled the two conformations are, the larger the number. We can thus conclude that this number is directly proportional to how complex the riboswitch is.