Academic literature on the topic 'Bible. Deuteronomy - Criticism, interpretation'
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Journal articles on the topic "Bible. Deuteronomy - Criticism, interpretation"
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Levinson, Bernard M. "Calum M. Carmichael's Approach to the Laws of Deuteronomy." Harvard Theological Review 83, no. 3 (July 1990): 227–57. http://dx.doi.org/10.1017/s001781600000568x.
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In three books and numerous articles, Calum M. Carmichael argues for a radical transformation in the way the laws of Deuteronomy are to be understood. His most recent work,Law and Narrative in the Bible, maintains that the legal corpus of Deuteronomy, far from being “law,” rather constitutes “literature,” in which the Deuteronomistic historian reflects upon the full range of pre-exilic Israelite narrative, Genesis through 2 Kings. In the course of this argument, Carmichael makes fundamental assertions about the composition of Deuteronomy, the history of Israelite literature, and the history of interpretation. Carmichel introduces his work as an attempt “to overturn longstanding views on material that has always been in center stage in the study of the Bible” and as “radical in its results.” His work has already generated a series of further studies of narrative allusion and drafting techniques in Deuteronomy that presuppose his arguments.
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Wicaksono, Arif. "Pandangan Kekristenan Tentang Higher Criticism." FIDEI: Jurnal Teologi Sistematika dan Praktika 1, no. 1 (June 23, 2018): 115–31. http://dx.doi.org/10.34081/fidei.v1i1.6.
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The interpretation of the Bible in the present continues to grow rapidly. This progress has both positive and negative effects in the realm of biblical interpretation. The positive impact that is with the progress of interpretation, it was found many truth values that were not understood and now start out one by one. The negative as the progress of biblical interpretation is the loss of boundaries. With the method of high-criticism interpretation makes the Bible originally believed to be the infallible Word, and now it is equated with another book of lesser value than the scriptures. The Bible is aligned with the ordinary book, even the authority of the Bible as God's Word is in doubt, denied and demeaned to an ordinary literary work.This is a challenge for Christianity today. It takes a firm stance in the face of the Higher Criticism interpretation movement. Christians need to determine a position to deflect any allegations that undermine the authority of the Bible and any allegations that cast doubt on the inspiration and revelation of the existing Scriptures. This paper is expected to give a little apologetic response to the Higher Criticism movement Keywords: Higher Criticism, Apologetic, Bible AbstrakPenafsiran Alkitab dalam masa kini terus mengalami perkembangan dengan pesat. Kemajuan ini memberikan dampak positif maupun negative dalam ranah dunia tafsir Alkitab. Positive karena dengan kemajuannya banak nilai-nilai kebenaran yang dul tidak dipahami mulai keluar satu persatu. Negatifnya saat kemajuan penafsiran Alkitab kehilangan batasan, dengan metode penafsiran higher Critism menjadikan Alkitab yang awalnya diyakini sebagai Firman yang tanpa salah, layaknya buku lain yang nilainya lebih rendah dari kitab suci. Aklitab disejajarkan dengan buku biasa. Bahkah otoritas Alkitab sebagai Firman Allah diragukan, disangkal dan direndahkan sebatas karya sastra biasa.Ini merupakan tantangan bagai kekristenan saat ini. Diperlukan sikap yang tegas dalam menghadapi pergerakan penafsiran Higher Critism. Orang Kristen perlu menentukan posisi dalam menangkis segala tuduhan yang merendahkan otoritas Alkitab. Segala tuduhan yang meragukan pengilhaman dan pewahyuan penulisan kitab Suci yang ada. Tulisan ini diharapkan memberikan sedikit sikap apologetika terhadap gerakan Higer Critism Kata Kunci: Higer Critism, Apologet, Alkitab
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Zaleski, John. "Who Is the Man on the Camel?: Historical Exegesis of the Hebrew Bible and Christian-Muslim Debate." Medieval Encounters 26, no. 1 (May 4, 2020): 49–80. http://dx.doi.org/10.1163/15700674-12340060.
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Abstract This article examines Christian and Muslim exchanges concerning Isaiah 21:7 and Deuteronomy 18:15, biblical texts that Muslims interpreted as referring to the Prophet Muḥammad. The focus of the article is the well-known letter in which the East Syrian Catholicos, Timothy I (d. 823), reports his debate with the Caliph al-Mahdī. In this letter, Timothy draws upon exegetical traditions rooted in Theodore of Mopsuestia (d. 428) in order to undercut Muslim interpretation of Isaiah 21:7 and Deuteronomy 18:15 by insisting upon a strictly historical interpretation of these verses. The historical approach defended by Timothy received a Muslim rebuttal in the mid-ninth century and continued to be adapted by Christian readers who redacted Timothy’s letter. These sources demonstrate the interreligious transmission of Hebrew Bible exegesis. They show how Muslim biblical interpretation challenged basic principles of Christian exegesis, causing both Muslim and Christian authors to adapt and rearticulate longstanding methods of interpreting scripture.
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CHEN, Zhongxiang. "Interpretation of the Women in the Biblical Literature." Review of Social Sciences 1, no. 6 (June 29, 2016): 09. http://dx.doi.org/10.18533/rss.v1i6.36.
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<p>Bible as literature and Bible as religion are comparative. It is without doubt that Bible, as a religious doctrine, has played a great role in Judaism and Christianity. It is meanwhile a whole literature collection of history, law, ethics, poems, proverbs, biography and legends. As the source of western literature, Bible has significant influence on the English language and culture, English writing and modeling of characters in the subsequent time. Interpreting the female characters in the Bible would affirm the value of women, view the feminist criticism in an objective way and agree the harmonious relationship between the men and the women. </p>
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Bird, Phyllis. "Of Whores and Hounds: A New Interpretation of the Subject of Deuteronomy 23:19." Vetus Testamentum 65, no. 3 (August 3, 2015): 352–64. http://dx.doi.org/10.1163/15685330-12301200.
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The prohibition in Deut 23:19 against offering the “wages of a prostitute” (אתנןזונה) or the “price of a dog” (מחירכלב) in payment of a vow has generally been interpreted in connection with the proscription of the קדשה (“consecrated woman”) and קדש (“consecrated man”) in v. 18 as directed against some form of “cultic prostitution.” But the 2 m sg. verb raises the question of what a man is doing paying vows with a harlot’s fee. An investigation of v. 19 apart from the redactional v. 18 and an investigation of the key terms in their wider distribution in the Hebrew Bible yields a new understanding of the subject of this law and the idioms it employs.
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Slivka, Daniel. "Pontifical Encyclical Divino Afflante Spiritu (1943) and Principle of Interpretation Bible." E-Theologos. Theological revue of Greek Catholic Theological Faculty 1, no. 1 (April 1, 2010): 106–16. http://dx.doi.org/10.2478/v10154-010-0010-x.
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Pontifical Encyclical Divino Afflante Spiritu (1943) and Principle of Interpretation Bible Divino Afflante Spiritu (Inspired by the Divine Spirit) is an encyclical letter issued by Pope Pius XII on September 30, 1943. It inaugurated the modern period of Roman Catholic Bible studies by permitting the limited use of modern methods of biblical criticism. The Catholic bible scholar Raymond E. Brown described it as a 'Magna Carta for biblical progress'. The first purpose of the encyclical was to commemorate the fiftieth anniversary of the issuing of Providentissimus Deus by Pope Leo XIII in 1893, which had condemned the use of higher criticism. In the encyclical, Pius XII noted that since then, advances had been made in archeology and historical research, making it advisable to further define the study of the Bible. In his encyclical the Pope stressed the importance of diligent study of these original languages and other cognate languages, so as to arrive at a deeper and fuller knowledge of the meaning of the sacred texts. Catholic translations of the Bible have been based directly on the texts found in manuscripts in the original languages, taking into account also the ancient translations that sometimes clarify what seem to be transcription errors in those manuscripts, although the Latin Vulgate remains the official Bible in the Latin Rite of the Catholic Church. The Holy Scripture as a source of revelation was getting more often towards the believers at the beginning of last century. Interest in individual aspects of biblical text meant many difficulties for the Church. On the other end it brought great interest in Bible. Also new movements in Church and Magisterium explications helped it. Convocation of Second Vatican council vouched Catholics interest in positive changes in various Church ranges. It led to ratification the constitutions, edicts and declarations.
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Capetz, Paul E. "Theology and the Historical-Critical Study of the Bible." Harvard Theological Review 104, no. 4 (October 2011): 459–88. http://dx.doi.org/10.1017/s0017816011000411.
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One salient characteristic of our current situation is the emergence of a growing consensus among theologians and biblical scholars alike that the time has come to “dethrone” historical criticism as the reigning paradigm of scriptural exegesis for the sake of recovering a theological interpretation of the Bible on behalf of the church.1 To illustrate this new development, I have chosen to focus on the arguments of three prominent biblical scholars, each of whom has made a sustained case about the negative effects of historical criticism upon theological exegesis: They are Brevard S. Childs, Christopher R. Seitz, and Dale B. Martin. All three scholars have close ties to Yale and, not surprisingly, they bear a sort of family resemblance to one another inasmuch as their work partakes of theological themes and concerns that have been prominent at that school in recent decades. Notwithstanding their antagonistic posture toward historical criticism, all three are gifted practitioners of the very method whose dominance they seek to overturn. Since I am not a biblical scholar, I must enter into discussion with them as a theologian who is equally concerned about the relations between biblical studies and theology. At the outset, however, it is necessary to clarify that my own theological orientation prevents me from embracing their call to depose historical criticism. As a liberal Protestant for whom historical-critical interpretation of both the biblical and the post-biblical tradition is constitutive of theology's proper task, their initial premise that historical criticism is somehow inimical to a theological treatment of the Bible strikes me as false and misleading. Contrary to the impression given by their explicit formulations, it appears that the real target of their polemics is not historical scholarship per se but, rather, the normative uses to which it is put in theologies informed by it.
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Olbricht, Thomas H. "Rhetorical Criticism in Biblical Commentaries." Currents in Biblical Research 7, no. 1 (October 2008): 11–36. http://dx.doi.org/10.1177/1476993x08094023.
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Biblical commentators through history have employed various methods to facilitate interpretation, including rhetorical criticism, with emphasis on classical rhetoric. Despite a resurgence of interest in rhetoric in the past two decades, only a few commentators in the New Interpreter's Bible and the Hermeneia series have undertaken in-depth rhetorical analysis. Most observations of these commentators are derived from the rhetorics of Aristotle, Cicero, and Quintilian and the Rhetorica ad Herennium. This essay sets forth and evaluates the various methods of rhetorical analysis and their employment in the two above-mentioned commentary series.
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Quick, Laura. "Dream Accounts in the Hebrew Bible and Ancient Jewish Literature." Currents in Biblical Research 17, no. 1 (October 2018): 8–32. http://dx.doi.org/10.1177/1476993x17743116.
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The study of dreams and their interpretation in the literary remains from antiquity have become increasingly popular access points to the phenomenological study of religious experience in the ancient world, as well as of the literary forms in which this experience was couched. This article considers the phenomenon of dreaming in the Hebrew Bible and ancient Jewish literature. I consider treatments of these dream accounts, noting the development in the methodological means by which this material has been approached, moving from source criticism, to tradition history, and finally to form-critical methods. Ultimately, I will argue that form criticism in particular enables scholars to discern shifts and developments across diachronic perspectives. Study of dream accounts is thus illuminating not only for the understanding of dream phenomena, but also for the development of apocalyptic and the method and means of early Jewish biblical interpretation.
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Sarisky, Darren. "Biblical Interpretation and Analytic Reflection." Journal of Analytic Theology 6 (July 19, 2018): 162–82. http://dx.doi.org/10.12978/jat.2018-6.030013180024a.
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Analytic skill can contribute to a theology of the Bible and a theological hermeneutic in two ways, by refining the formulation of a doctrine of Scripture and a correlative hermeneutic, and by illuminating how problematic hermeneutical presuppositions have in some cases become part of exegetical practice. The contribution that the analytic style of reflection can make to the theological enterprise need not be vitiated by a common criticism of analytic modes of engaging with texts, namely, that they tend toward being ahistorical, though the objection deserves to be considered carefully.
Dissertations / Theses on the topic "Bible. Deuteronomy - Criticism, interpretation"
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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.
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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.
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Johnson, Andrew M. "Error and epistemological process in the Pentateuch and Mark's Gospel : a biblical theology of knowing from foundational texts." Thesis, University of St Andrews, 2011. http://hdl.handle.net/10023/1896.
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This thesis will consider the possibility of an epistemological process described in the narratives and teaching of the Pentateuch and the Gospel of Mark. The specific nature of this epistemological process will be explored upon the priorities constrained by the texts themselves. While the epistemological objectives are not always perspicuous to the reader of the canon, error is more clearly diagnosed in these narratives. This thesis then investigates the epistemological process by looking primarily at where characters of the narratives 'get it wrong' according to the narrative's diagnosis. Primacy appears to be given in these texts to heeding the authenticated and authoritative voice first, and then enacting the authoritative guidance in order to see what is being shown; in order 'to know'. Errors occur along the same boundaries. Failure to heed the authoritative voice creates a first order of error, while failure to enact the guidance yields a second order of error. We begin at the fore of the canon working through these Pentateuchal texts as they are presented to the reader. In the first chapter, the necessity of this current study will be defended. As well, we will survey various attempts at describing a 'biblical epistemology' and their deficiencies and/or methodological shortcomings. Chapter 2 will advance the case that Genesis 2-3 actually yields sufficient epistemological categories which resemble the rest of the Pentateuchal descriptions of error in more than superficial ways. Genesis 2 is analyzed as paradigmatic for proper epistemological process while Genesis 3 is paradigmatic of error. It is upon the boundary of the authenticated voice that error is assessed in the Garden of Eden. These patterns of error are lexically and conceptually reverberated in the stories of the patriarchs and Joseph. Chapter 3 then looks at how these features discovered in Genesis are interwoven in the reader's mind as they come to the stories regarding Moses' prophetic authentication, Pharaoh's errors, and eventually Israel's own errors. The errors of Balak with Balaam in Numbers are considered as further reason to believe that this epistemological process is not reserved for Israel. Chapter 4 explores the unique connections between Israel's Deuteronomic reflections and the creation narratives of Genesis. The fifth chapter leaps to the Gospel of Mark to discern whether or not any of these patterns from the Pentateuch remain in the Gospel narrative. In the final chapter, the fruit of our theological reading is brought forward to interact with current epistemological theories (mostly in analytic philosophy). These contemporary epistemologies are found wanting to describe anything like what we found in the scriptures. Implications are then drawn for theological prolegomena and praxis.
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Fachhai, Laiu. "Primogeniture in the Old Testament : towards a theological-ethical understanding of patriarchy in Ancient Israel." Thesis, Stellenbosch : Stellenbosch University, 2007. http://hdl.handle.net/10019.1/17750.
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Thesis (DTh)--Stellenbosch University, 2007.ENGLISH ABSTRACT: As the title suggests, this research is a study of primogeniture in the Old Testament towards a theological-ethical understanding of patriarchy in ancient Israel. Using the Ancient Near East as a wider context of the Old Testament, the research first analysed the Ancient Near East texts relating to primogeniture, i.e., texts relating to inheritance and succession. In so doing the research reveals that primogeniture was a generally practiced custom of most of the Ancient Near East societies, serving as a cornerstone for their patriarchal culture. The research also demonstrates that there were exceptions to the rule. For example, the Elamites practiced matrilineal and matrilocal customs. Within the general practice of primogeniture among most of the Ancient Near East societies, firstborns were often displaced in favour of younger sons. In some cases, daughters and wives could also inherit and own properties, although succession to the throne by daughters was rare. The central focus of the research is a socio-rhetorical criticism of the primogeniture text of Deuteronomy 21:15-17. Like in the Ancient Near East, this study also discovers that primogeniture was a generally practiced custom as well as a cornerstone of ancient Israel’s patriarchy. However, exceptions to this rule in ancient Israel seemed to be even more notorious than in those of other ancient Near East societies. The custom was often not followed. Daughters could also inherit. Firstborns were displaced by their younger brothers for prime heirship of the family as well as succession to the throne. This violation of primogeniture custom was theologically and ethically qualified and politically and ideologically appropriated. The research thus concludes that these theological-ethical qualifications as well as political-ideological appropriation of the violation of primogeniture based on socio-economic and religious-political changes of society indicate that patriarchy according to the Old Testament is not a static divine blueprint for all societies of all generations. Rather, patriarchy in ancient Israel was a dynamic socio-historical and theologicalethical process which was subjected to change, modification, reinterpretation, and re-appropriation according to socio-economic and religious-political developments of a given society. In the name of patriarchy, women had been denied their rights, robbed of their dignity and worth, and regarded as a second class image of God in many societies, then and now. Committed to correcting these wrongs, this research – arguing that patriarchy in the Old Testament is not so much a privilege as it is to a responsibility – challenges the contemporary hierarchical patriarchal ideologies, and contends for gender equality in all walks of life, remembering that we are all created equally in the image of God.
AFRIKAANSE OPSOMMING: Soos die titel aandui, dek hierdie studie eersgeborenheid in die Ou Testament om 'n teologies-etiese begrip van die patriargie in antieke Israel te bewerkstellig. Teen die Antieke Nabye Ooste (ANO) as wyer konteks van die Ou Testament, analiseer die navorsing ten eerste die ONO-tekste wat betrekking het op eersgeborenheid, met ander woorde tekste wat verwys na vererwing en opvolging. In die proses het die navorsing aan die lig gebring dat eersgeborenheid 'n wydverspreide praktyk in die meeste ANOgemeenskappe was en as hoeksteen vir hul voortbestaan en patriargale stelsels gedien het. Die navorsing het ook aangetoon dat uitsonderings op hierdie reël voorgekom het. So het die Elamiete byvoorbeeld matriliniêre gebruike gehad, asook waar die man by die vrou se familie gaan woon het. In die algemene gebruik van eersgeborenheid onder meeste van die ANO-gemeenskappe, is eersgeborenes dikwels vervang ten gunste van jonger seuns. In sommige gevalle kon dogters en eggenotes ook erflatings ontvang en vaste eiendomme besit, alhoewel troonopvolging deur dogters baie selde voorgekom het. Die sentrale fokus van die navorsing is 'n sosioretoriese kritiek op die eersgeborenheidsteks in Deuteronomium 21:15-17. Soos ten opsigte van die ANO, het die studie ook vasgestel dat eersgeborenheid 'n algemeen aanvaarde praktyk en ook hoeksteen van antieke Israel se patriargie gevorm het. Maar die uitsonderings op hierdie reël in antieke Israel was skynbaar selfs meer opspraakwekkend as in ander ANOgemeenskappe. Die gebruik is dikwels nie nagevolg nie. Dogters kon ook vererf. Eersgeborenes is deur hul jonger broers vir die belangrikste erfporsie van die familie vervang, asook vir troonopvolging. Hierdie verbreking van die eersgeborenheidsgebruik is teologies en eties gekwalifiseer en polities en ideologies toegepas. Die navorsing kom dus tot die gevolgtrekking dat hierdie teologies-etiese kwalifikasies, asook die polities-ideologiese toepassing van die verbreking van eersgeborenheid, gebaseer op sosio-ekonomiese en religieus-politieke veranderinge in die gemeenskap, aandui dat patriargie volgens die Ou testament nie 'n statiese, godgegewe bloudruk vir alle gemeenskappe van alle generasies daarstel nie. Patriargie in antieke Israel was eerder 'n dinamiese sosiohistoriese en telogies-etiese proses, wat onderworpe was aan verandering, aanpassing, herinterpretasie en hertoepassing ingevolge soio-ekonomiese en religieus-politieke ontwikkelinge van 'n gegewe gemeenskap. In die naam van patriargie is vroue in baie gemeenskappe, destyds en vandag nog, ontneem van hul regte, van hul waardigheid en van hul waarde gestroop en beskou as 'n tweede klas beeld van God. Hierdie navorsing is toegewy aan die regstel van hierdie onregte en is van mening dat patriargie in die Ou testament nie sodanig 'n voorreg was nie as 'n verantwoordelikheid en daag daarmee die hedendaagse hiërargiese patriargale ideologieë uit. Dit spreek hom uit ten gunste van geslagsgelykheid in alle gebiede van die lewe, met in ag neming dat ons almal gelyk geskape is in die beeld van God.
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Whiteley, Iwan. "A search for cohesion in the Book of Revelation with specific reference to Chapter One." Thesis, University of Wales Trinity Saint David, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683215.
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Erasmus, Shirley. "Challenging Biblical boundaries: Jeanette Winterson’s postmodern feminist subversion of Biblical discourse in Oranges are not the only fruit (1985) and Boating for beginners (1985)." Thesis, Rhodes University, 2018. http://hdl.handle.net/10962/59121.
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This thesis investigates the subversion of Biblical discourse in Jeanette Winterson’s first two novels, Oranges are Not the Only Fruit and Boating for Beginners. By rewriting Biblical stories Winterson challenges traditional Western religious discourses and their rules for heteronormative social and sexual behaviours and desires. Winterson’s texts respond to the patriarchal nature of socially pervasive texts, such as the Bible, by encouraging her readers to regard these texts with suspicion, thus highlighting what can be seen as a ‘postmodern concern’ with the notion of ‘truth’. Chapter One of this thesis comprises a discussion of Biblical boundaries. These boundaries, I argue, are a process of historical oppression which serves to subjugate and control women, a practice inherent in the Bible and modern society. The Biblical boundaries within which women are expected to live, are carefully portrayed in Oranges and then comically and blasphemously mocked in Boating. Chapter One also argues that Winterson’s sexuality plays an important role in the understanding of her texts, despite her desire for her sexuality to remain ‘outside’ her writing. Chapter Two of this thesis, examines the mix of fact and fiction in Oranges, in order to create a new genre: fictional memoir. The chapter introduces the concept of the ‘autobiographical pact’ and the textual agreement which Winterson creates with her readers. In this chapter, I examine Winterson’s powerful subversion of Biblical discourse, through her narration of Jeanette’s ‘coming out’ within a Biblical framework. Chapter Three of this thesis examines Winterson’s second book, Boating, and the serious elements of this comic book. This chapter studies the various postmodern narrative techniques used in Boating in order to subvert Biblical and historical discourse. Chapter Three highlights Winterson’s postmodern concern with the construction of history as ‘truth’. Finally, Chapter Four compares Oranges and Boating, showing the texts as differing, yet equally relevant textual counterparts. This chapter examines the anti-feminine characters in both texts and Winterson’s ability to align her reader with a feminist or lesbian viewpoint. This thesis argues that Winterson’s first two texts deliberately challenge Biblical discourse in favour of a postmodern feminist viewpoint.
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Miller, Dane Eric. "Micah and its literary environment: Rhetorical critical case studies." Diss., The University of Arizona, 1991. http://hdl.handle.net/10150/185441.
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I began this investigation with the presupposition that the MT of Micah offered us a valid object upon which to apply the methodology of rhetorical criticism. The examination of the text proceeded along the lines of two emphases: (1) a structural analysis which studied the various blocks of material in order to describe a unity or cohesiveness in Micah, and (2) a thematic approach which identified underlying images which tend to enhance the coherence of the work. I used these two methodologies to address both pericopes and also larger units and even to discuss the book itself. Two other methodological strategies have also guided my analysis of Micah. In Chapter 1, I described two foci of the ellipse that is rhetorical criticism: first, those who emphasize the task of "listening" to the text, which I understand as more of an empathic approach, and second, those who utilize a quantifying style of investigation. Both these focal points are reflected in my structural and thematic analyses. Although no readily recognizable patterns such as A:B:A appears in describing the three parts of the book, there does seem to be a thematic development in Micah 1-7. Thus Part I (Micah 1-3) resounds with the words of witness followed by judgment and concludes with the destruction of Jerusalem. That scene of destruction gives way, however, to the restoration and encouragement of Part II (4:1-5:8), although the threats in 4:9-5:8 remind us that the restoration is not an accomplished fact. Part III (Mic 5:9-7:20) begins with what seems to be an assertion that the judgment will take place, especially with the appearance again of the witness/judgment model in 6:9-7:6. However, the final picture of restoration and covenant fidelity on the part of YHWH affirms that the judgment will be overturned. I have further suggested that echoes from the literary tradition of Israel enhance the movement from judgment to renewal in Micah. The conclusion to the judgment in Part I (Mic 3:1-12) has particular impact, because it is presented in the language of the judgment scene from the garden of Eden (Genesis 3). In fact, we see here again that theme and structure intermix in Micah. I suggest that the book begins with material which mimics and recalls older traditions (the theophany, David, and even Anat) and ends with similarly old recollections (David and Moses). Thus I posit that Micah comes to us wrapped in an envelope of ancient echoes.
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Germiquet, Edouard Ariste. "Paul and Barnabas in Lystra (Acts 14:8-20): the contextualization of the Gospel in a Graeco-Roman city." Thesis, Rhodes University, 1992. http://hdl.handle.net/10962/d1018213.
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This thesis will investigate the extensive Graeco-Roman characteristics of the Lystra speech and in so doing convey some clarity in the otherwise widely differing opinions held about it. This will be achieved by showing that Lystra was a Hellenistic city of some importance with a varied population. It will be argued that the initial reaction of the Lystrians to the miraculous healing of the cripple is to be understood as representing typical Graeco-Roman notions. This will include Luke's use of a legend which not only adds local colouring to the narrative but also introduces Graeco-Roman themes such as the blurring of the distinction between humans and gods and the custom of sacrifice. This contextualization immediately portrays the Graeco-Roman nature of the Lystrians' behaviour and attitudes. In addition to these themes it will be argued that the Lystrians are shown to being reliant on secondary notions of God, which when exposed to the proclamation of the apostles will prove to be inadequate. It will also be argued that the speech of the apostles is structured in a typically Graeco-Roman rhetorical form, where the errors are first exposed before the truth is presented. In conjunction with this structure it will be argued that the philosophical concept of which Dibelius has shown to be clearly presupposed in the Areopagus speech, is not only present in the Lystra speech but forms the philosophical basis on which it is structured. This concept explains the insistence by the apostles that they are human and that God has no need of such worthless things as sacrifices. It also explains the presentation of God's activity in creation and providence as an antithesis to a god who is in need. The Graeco-Roman aspects are brought to a close with the discussion of idea that an awareness of God does not depend on secondary notions acquired from legends or customs but that the truth is grasped through a process of reflection on creation and providence. This is an important notion in the speech for it exposes the Lystrians as being in need of a reorientation of their beliefs in God, away from those which are secondary to those which are primary and compatible with the truth.
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Latham, Jonathan Cyril. "Text and context : an examination of the way in which John's prologue has been interpreted by selected writers : Origen, Luther and Bultmann." Thesis, Rhodes University, 1988. http://hdl.handle.net/10962/d1004612.
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In chapter one of this work, as a preliminary to the formulation of the question that this thesis will attempt to answer, the changing understanding of the part played by the interpreter in the process of interpretation is discussed. This outline begins with the understanding of the role of the interpreter in liberal theology - where he is thought of as one who applies critical methods to the text in a detached and scientific way. After this the hermeneutic spiral is discussed - the formation of this model acknowledges to a greater degree the individual and human part played by the interpreter. This is followed by a brief examination of the most recent theories of interpretation in which meaning is regarded as residing not in the text but in the interpreter himself. The task of this thesis is to determine whether, as these recent theorists suggest, the reader creates meaning instead of reading out what somehow lies in the text itself. The task of this thesis is to ascertain, by studying the interpretationsof John's Prologue by Origen, Luther and Bultmann, whether the text does in fact operate as a series of sign-posts that pOint the interpreter to a destination within his own semantic universe. This may be determined by noting whether or not the contexts, i n the broadest sense, of these interpreters have played a formative part in their interpretations. contextual influences are regarded as existing wherever there is a procedure or meaning in the interpreter's commentary which one expe cts to find there as a result of one's knowledge of the interpreter's life and previous writings. Our research reveals that Orige n, Luther and Bultmann have produced three very different commentaries in which the common denominator is the formative influence of the interpreter's context. Each of these writers has produced an interpretation that is consistent, in both approach and theology, with their previous exegetical and theological thought. This indicates that contextual factors have played a significant part in determining their interpr etations of John 1 :1-18. It would appear that these interpreters have been led to find the meaning of John's Prologue not with reference to any new, unprecedented set of symbols, but with reference to their own, well-worn semantic universes. In the conclusion it is noted that this research appears to support what many modern theorists have said as to the locus of meaning in interpretation. In the conclusion it is also noted that many of the fears raised by these findings - that readers and writers, or speakers and hearers, may become so isolated and trapped in their own thought worlds that any real contact with the outside is impossible - may be groundless. These findings also point to a certain consistency between the interpreters and their communities. This refutes the fears as to the isolation and solitary development of the individual in that it points to a certain community or corporate aspect which plays a part in the development of the indivi dual's semantic universe .KMBT_363
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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.
Full textAbstract:
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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Ingram, Douglas Nairn. "The ambiguity of Qohelet : a study of the ambiguous nature of the language, syntax and structure of the Masoretic text of Qohelet." Thesis, University of Stirling, 1996. http://hdl.handle.net/1893/2589.
Full textAbstract:
The premise upon which this thesis is founded is that the book of Qohelet is fundamentally ambiguous. Ambiguity is attached to all its major themes, and can be discerned in its language, syntax and structure. This has not been given due attention in previous works on Qohelet. The introduction considers the concepts of 'ambiguity' and 'meaning': it is crucial for the reader to understand what is meant in this thesis by these terms. 'Ambiguity' is understood as those aspects of the text whose indeterminacy requires the reader to fill in 'meaning' in order for a coherent reading to be produced: thus the reader's role is crucial, but is nonetheless restricted by the determinate schemata in the text. Part 1 explores the determinate schemata in Qohelet in an attempt to provide objective criteria against which the ambiguities may be set. Detailed attention is paid to the text in order to discern trends and patterns in the book. These are employed in an attempt to discover how the book as a whole and the sections within it are structured. Part 1 ends by asserting that it is ultimately futile to seek an overall structure or pattern to the book: this is an aspect of its ambiguity. Part 2 systematically examines linguistic and syntactical ambiguities in Qohelet, exploring the possibilities for interpretation according to the ways in which the reader fills in the gaps left by these ambiguities. The conclusion argues that the ambiguity of Qohelet is the primary reason for the hugely diverse interpretations of the book throughout its history, and for the many varied proposals for its structure. In this way it is a realistic reflection of an ambiguous world and the relationship between the people of this world and the God who made the world with all its ambiguities.
Books on the topic "Bible. Deuteronomy - Criticism, interpretation"
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Rofé, Alexander. Deuteronomy: Issues and interpretation. London: T & T Clark, 2002.
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Clements, R. E. Deuteronomy. Sheffield: Published by JSOT Press for the Society for Old Testament Study, 1989.
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Wright, Christopher J. H. Deuteronomy. Peabody, Mass: Hendrickson Publishers, 1996.
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Demarest, Gary W. Discovering Leviticus, Numbers & Deuteronomy. Carmel, N.Y: Guideposts, 1988.
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Lee, Witness. Life-study of Numbers, Deuteronomy. Anaheim, Calif: Living Stream Ministry, 1991.
Find full textBook chapters on the topic "Bible. Deuteronomy - Criticism, interpretation"
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Rogerson, John. "Wrestling with the Angel: A Study in Historical and Literary Interpretation." In Hermeneutics, the Bible and Literary Criticism, 131–44. London: Palgrave Macmillan UK, 1992. http://dx.doi.org/10.1007/978-1-349-21986-5_7.
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Polka, Brayton. "Interpretation and the Bible: The Dialectic of Concept and Content in Interpretative Practice." In Hermeneutics, the Bible and Literary Criticism, 27–45. London: Palgrave Macmillan UK, 1992. http://dx.doi.org/10.1007/978-1-349-21986-5_2.
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Hayes, John H. "Chapter Forty-two. Historical Criticism of the Old Testament Canon." In Hebrew Bible / Old Testament: The History of Its Interpretation, 985–1005. Göttingen: Vandenhoeck & Ruprecht, 2008. http://dx.doi.org/10.13109/9783666539824.985.
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Bultmann, Christoph. "Chapter Thirty-six. Early Rationalism and Biblical Criticism on the Continent." In Hebrew Bible / Old Testament: The History of Its Interpretation, 875–901. Göttingen: Vandenhoeck & Ruprecht, 2008. http://dx.doi.org/10.13109/9783666539824.875.
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"INTRODUCTION TO CRITICISM AND INTERPRETATION OF THE BIBLE." In Dictionary of Biblical Criticism and Interpretation, 13–16. Routledge, 2007. http://dx.doi.org/10.4324/9780203969755-7.
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Levenson, Jon. "“The Hebrew Bible, the Old Testament, and Historical Criticism”." In Theology, History, and Biblical Interpretation. Bloomsbury T&T Clark, 2015. http://dx.doi.org/10.5040/9780567663269.ch-016.
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"Deuteronomy in the Temple Scroll and Its Use in the Textual Criticism of Deuteronomy*." In HĀ-'ÎSH MŌSHE: Studies in Scriptural Interpretation in the Dead Sea Scrolls and Related Literature in Honor of Moshe J. Bernstein, 319–29. BRILL, 2017. http://dx.doi.org/10.1163/9789004355729_019.
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Crawford, Sidnie White. "Textual Criticism of the Book of Deuteronomy and the Oxford Hebrew Bible Project." In Seeking Out the Wisdom of the Ancients, 315–26. Penn State University Press, 2005. http://dx.doi.org/10.5325/j.ctv1w36pmb.25.
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"3 The Issue of Methodology Regarding Inner-Biblical and Inter-Biblical Interpretation: Rhetorical Criticism." In Melchizedek Passages in the Bible, 23–33. De Gruyter Open Poland, 2016. http://dx.doi.org/10.1515/9783110440096-004.
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Pitkin, Barbara. "Biblical Exegesis and Early Modern Legal History in Calvin’s Mosaic Harmony." In Calvin, the Bible, and History, 165–95. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190093273.003.0007.
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The chapter examines John Calvin’s commentary on Exodus through Deuteronomy (1563) through the lens of sixteenth-century historical jurisprudence, exemplified in the works of Calvin’s contemporaries François de Connan and François Baudouin. Recent scholarship has demonstrated how Calvin’s historicizing exegesis is in continuity with broader contemporary trends in premodern Christian biblical interpretation; this chapter explores another essential context for Calvin’s approach to the Bible. The intermingling of narrative and legal material in these four biblical books inspired Calvin to break with his customary practice of lectio continua and apply his historical hermeneutic more broadly and creatively to explain the Mosaic histories and legislation. Calvin’s unusual and unprecedented arrangement of the material in this commentary and his attention to the relationship between law and history reveal his engagement with his generation’s quest for historical method.