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Cox, David Elmer. "The Book of Jeremiah : Jeremiah 30:5 to 31:22 and the Jeremiah tradition." Thesis, University of St Andrews, 1993. http://hdl.handle.net/10023/13800.
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David Elmer Cox's thesis is a form critical study of the salvation/deliverance/hope poetic, prophetic oracles of the Hebrew Scriptures. Beginning with the archaeological concepts of pottery dating and stratigraphic analysis, Cox presents a methodology he classifies "Gattungen dating". Just as pottery forms are able to be used for dating purposes because of the continuous and measurable changes which developed in pottery as the needs and living circumstances of people changed, Cox proposes that the Gattungen utilized by the prophets of Israel proclaiming poetic salvation/ deliverance/hope oracles might also be used as a dating device because of continuous and measurable changes in oral address. Just as with pottery forms, Cox subjects the poetic salvation/deliverance/hope oracles of the Hebrew Scriptures to typological classification and chronological ordering. Isolating the salvation/deliverance/hope oracles outside of Jeremiah into pre-exilic, exilic and post-exilic period categories, Cox presents an evolutionary pattern of development within the salvation/deliverance/hope poetic, prophetic announcements (chapter two). Then, examining two passages scholars consider authentic Jeremiah (3:12b-13; 4:1-2), he applies the Gattungen dating methodology to determine that Jeremiah's salvation/deliverance/hope speeches reflected the concerns and Gattungen of the pre-exilic prophets (chapter three). Cox then examines the central nucleus of poetic salvation/deliverance/hope material within Jeremiah, 30(37):5-31(38):22, a section much debated as to its dating and Sitz im Leben. He determines that the Gattungen utilized by the poetic consolation collection are from a time later than Jeremiah of Anathoth. Through Gattungen dating procedure and historical-critical methodology, Cox proposes that 30(37):5-31(38):22 was a separate poetic collection which attained a recognizable textual shape in the early post-exilic period (chapter four). Cox proposes that the poetic consolation collection is an example of deutero-prophetic activity (chapter five).
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Moughtin-Mumby, Sharon. "Sexual and marital metaphors in Hosea, Jeremiah, Isaiah, and Ezekiel /." Oxford : Oxford university press, 2008. http://catalogue.bnf.fr/ark:/12148/cb41274139p.
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Greenberg, Gillian. "Translation technique in the Peshitta to Jeremiah." Thesis, University College London (University of London), 1999. http://discovery.ucl.ac.uk/1348821/.
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This discussion is based on a word by word comparison of the source document and the translation throughout the 1364 verses of the book. The conclusions drawn are: 1. the translator's main aim was to present the sense of his Hebrew Vorlage without change, and to do so in a readily accessible presentational style. The evidence on which this conclusion is based is the presence of two co-existing forms of translation throughout: (i) almost always literal, in presentation of the sense. The few points at which the sense is modified almost all pertain to the theme of the movement from the Temple- and sacrifice-based pre-exilic religion to a prayer-based religion compatible with exile; (ii) often non-literal, stylistically, in pursuit of the precise and intelligible presentational style. When the translator wished to add lexical items, breaking the constraints of quantitative literalism so as to increase the precision of expression, he did so. 2. Comparison of earlier with later mss. shows that these characteristics are to be found not only in the work of the translator, but also in the work of later editors: evidently those editing the Peshitta mss. valued the presentational style sufficiently to impose it on the text even though they knew that by so doing they were likely to lessen the correspondence between that text and the Hebrew Vorlage. 3. The Vorlage was probably a document almost but not quite at the end of the process of recension which led to the formulation of MT: a group of minuses in which LXX and the Peshitta agree against MT, occurring at points of the Hebrew text where textual criticism suggests some underlying problem, constitute the evidence on which this conclusion is based. 4. The translator's approach to the choice of lexical equivalents is that of one who enjoyed exercising literary initiative. 5. There is no evidence that more than one translator was involved. 6. Future work, assessing the literary style of the Peshitta as a whole, is suggested to throw light on the puzzle of the incompatibility of the Peshitta to Isaiah and to Psalms with the classification of the other books of the Peshitta according to the characteristics of the translation technique.
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Brummitt, Mark. "Recovering Jeremiah : a thesis in three acts." Thesis, University of Glasgow, 2006. http://theses.gla.ac.uk/6930/.
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Although Jeremiah is celebrated as the biblical prophet par excellence, the book that bears his name is deemed problematic. Courting scholarly attention with promises of a greater biographical and autobiographical content than other prophetic collections, the text is unable to satisfy the hopes of the majority of its commentators. Little concerned with thematic and chronological coherence, Jeremiah repeatedly frustrates readerly expectations-likened to a veil, it obscures as much as it reveals. Thus a dominant thread within scholarship has been a negotiation of the relationship between the veil and the prophet: securing the ipsissima verba of Jeremiah, and identifying where these have been since over sewn (scholars thereby adding to the stitch work in the process). Far from representing a curtain that is to be drawn back to reveal a prophet (and landscape) beyond, however, the book of Jeremiah offers something analogous to a theoretical event-more specifically, the theatre of Bertolt Brecht. Organising the thesis into three parts or acts I begin by considering the formal complexities of Jeremiah, likening its disruptions to the disjunctive style of Brecht's epic plays. As in the theatre of Brecht, the montage of jumps and curves in Jeremiah both foreground the texuality of representing and goad the reader into evaluation and comment. In the second act I focus on three prophetic dramas. As a distinct group of narratives, prophetic dramas are seldom studied, and rarely, if ever, brought into dialogue with contemporary theories of theatre. And so, by applying the insights of theatrical semiotics to the jug-breaking of Jeremiah 19, I can elucidate something of the mechanics of this way of making meaning. I then juxtapose this and the dramas of Jeremiah 13 and 18 with examples of Brecht's Lehstücke (learning plays) to represent the dramas as continuing rehearsals performed before an audience of interpreting reader-writers.
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Hamer, Penny. "The perception of exile in Jeremiah and Ezekiel." Thesis, University of Wales Trinity Saint David, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683222.
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Choi, Soon Jin. "A new heart to know the lord : rhetorical analysis of Jeremiah 21-24." Thesis, University of Gloucestershire, 2001. http://eprints.glos.ac.uk/3025/.
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The purpose of the present study is an application of rhetorical analysis to the interpretation of Jeremiah 21-24. Chapter 1 reviews previous studies of the book of Jeremiah in modern scholarship. This thesis claims that there is a need for text-centered and holistic approaches to the interpretation of the book. Chapter 2 proposes that rhetorical analysis will be fruitful as a new hermeneutical method in Jeremiah research. It explains the application of classical rhetorical theory in modern biblical studies. The thesis claims that the application of rhetorical theory helps explain the structure of Jeremiah 21-24, and also the prophetic techniques of persuasion which are used. Chapters 3-7 are the heart of the thesis. Jeremiah 21-24 are divided according to the principle of rhetorical arrangement into five units: Prologue, Proposition, Confirmation, Refutation, and Epilogue. These divisions will be treated in turn in chapters 3-7, which conduct a detailed analysis of Jeremiah 21-24 through a close reading of the text. The argument of Jeremiah 21-24 is that God's salvation plan requires the exile of Judah; the experience of exile will help the people's future understanding of the covenant. The thesis demonstrates that Jeremiah's rhetorical techniques of persuasion are an effective method of communication to address the argument to the audience of Jeremiah 21-24. The rhetorical techniques build up a persuasive argument that the traditional institutions of Israel (the Davidic dynasty, Jerusalem, the land) must be destroyed before there can be a new beginning. God's future plan is for a community that knows him because he has given them a heart to do so. This thesis concludes that Jeremiah 21-24 is a coherent persuasive discourse, which aims to convince its audience that the experience of exile is a necessary condition for the renewed covenant. The contribution of this thesis is in its application of rhetorical theory to Jeremiah 21-24. This theory applies both to the arrangement of the text as a whole, and to the language used in it.
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Kelly, William Lawrence. "How prophecy works : a study of the semantic field of נביא and a close reading of Jeremiah 1.4–19, 23.9–40 and 27.1–28.17." Thesis, University of Edinburgh, 2017. http://hdl.handle.net/1842/23433.
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There is a longstanding scholarly debate on the nature of prophecy in ancient Israel. Until now, no study has based itself on the semantics of the Hebrew lexeme nābîʾ (‘prophet’). In this investigation, I discuss the nature and function of prophecy in the corpus of the Hebrew book of Jeremiah. I analyse all occurrences of nābîʾ in Jeremiah and perform a close reading of three primary texts, Jeremiah 1.4–19, 23.9–40 and 27.1–28.17. The result is a detailed explanation of how prophecy works, and what it meant to call someone a nābîʾ in ancient Israel. Chapter one introduces the work and surveys the main trends in the research literature on prophecy. First I describe scholarly constructs and definitions of the phenomenon of prophecy. I then survey contemporary debates over the meaning of nābîʾ and the problem of ‘false’ prophecy. I also describe the methods, structure, corpus and aims of the investigation. In part one, I take all the occurrences of the lexeme nābîʾ in Jeremiah and analyse its relations to other words (syntagmatics and paradigmatics). For nābîʾ, the conceptual fields of communication and worship are significant. There is also a close semantic relation between nābîʾ and kōhēn (‘priest’). Part two analyses prophecy in the literary context of three key texts. Chapter three is a close reading of Jeremiah 1.4–19. Chapter four is a close reading of Jeremiah 23.9–40. Chapter five is a close reading of Jeremiah 27.1–28.17. In my analysis I situate these passages in the wider context of an ancient cultural worldview on divine communication. This brings to light the importance of legitimacy and authority as themes in prophecy. Chapter six concludes the work. I combine the results of the semantic analysis and close readings with conclusions for six main areas of study: (1) the function and nature of prophecy; (2) dreams and visions; (3) being sent; (4) prophets, priests and cult; (5) salvation and doom; and (6) legitimacy and authority. These conclusions explain the conceptual categories related to nābîʾ in the corpus. I then situate these findings in two current debates, one on the definition of nābîʾ and one on cultic prophecy. This thesis contributes to critical scholarship on prophecy in the ancient world, on the book of Jeremiah, and on prophets in ancient Israel. It is the first major study to analyse nābîʾ based on its semantic associations. It adds to a growing consensus which understands prophecy as a form of divination. Contrary to some trends in Jeremiah scholarship, this work demonstrates the importance of a close reading of the Masoretic (Hebrew) text. This study uses a method of a general nature which can be applied to other texts. Thus there are significant implications for further research on prophecy and prophetic literature.
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Rainbow, Jesse. "Textual Loss and Recovery in the Hebrew Bible." Thesis, Harvard University, 2012. http://dissertations.umi.com/gsas.harvard:10451.
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This dissertation is a study of four ancient stories about the creation and transmission of all or part of the Hebrew Bible: Moses and the stone tablets (Exodus 32-34), Josiah and the discovery of the law-book (2 Kings 22-23), the scroll of Jeremiah and Baruch (Jeremiah 36), and Ezra's legendary restoration of the entire Bible (4 Ezra 14). Each story is a variation on the common narrative pattern of textual loss and recovery, a fact that is noteworthy because this narrative theme stands in tension with one of the cardinal aspirations of scribal culture in antiquity, as it is known from colophons: the fixity, permanence, and inviolability of writing. When the scribal creators of biblical literature told stories about the texts they produced, they represented the text in its early history as vulnerable and threatened. The purpose of this dissertation is to account for that counter-intuitive choice. My central argument is that in each of the three biblical stories, the common narrative pattern of textual loss and recovery serves as the vehicle for a particular argument related to the textualization of divine revelation, and that the stories function in ways that a plotline of uninterrupted textual transmission would not. Stories of textual loss and recovery can be viewed as strategic transactions in which the ideal of the pristine text is sacrificed in order to express other arguments about divine written revelation. After discussing three texts from the Hebrew Bible, I discuss the legend of Ezra's miraculous restoration of the entire Bible after the exile, reconstructing the biblical-exegetical background of 4 Ezra 14 and tracing the meanings of the story in later Jewish, Christian, and Islamic literature.Near Eastern Languages and Civilizations
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Kaethler, Terrance Garth. "The law in Jeremiah an examination of its sources and its usage /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.
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Foreman, Benjamin A. ""Who teaches us more than the beasts of the Earth?" animal metaphors and the people of Israel in the Book of Jeremiah /." Thesis, Available from the University of Aberdeen Library and Historic Collections Digital Resources, 2009. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?application=DIGITOOL-3&owner=resourcediscovery&custom_att_2=simple_viewer&pid=66971.
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Adcock, James Seth. "A comparative study of the Hebrew and Greek text forms of Jeremiah 10:1-18." Thesis, University of St Andrews, 2015. http://hdl.handle.net/10023/11968.
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I wish to argue the following points: 1. MT Jeremiah gives a more complex text form in its more intricate poetic structure and, therefore, represents a more ancient or earlier form of verses 10:1-18. 2. LXX Jeremiah demonstrates later interpretative and textual developments in its logical structure of verses 10:1-18, which gives emphasis to verse 11 in its structural placement of verse 9 within that of verse 5, along with the necessary deletions of verses 10:6-8 and 10. 3. Qumran, apocryphal, and pseudepigraphtical material demonstrate the cultural and scribal milieu that readily explains the alterations evident in the Septuagint text form of 10:1-18. These three primary arguments will be expressed in greater detail in chapters 2, 3, and 4. Chapter 2 concerns the Masoretic text form of 10:1-18 and explicates its text form's structure. Chapter 3 discusses the Septuagint text form of 10:1-18 and analyzes its textual developments and translation technique. Chapter 4 surveys Second Temple Period Jewish literature that contains the text of Jer 10:1-18 or references its material. I will study Jeremiah 10:1-18 with the traditional tools of textual criticism along with other biblical criticisms as well. In this thesis, I wish to argue that the texts of 4Q71 (4QJerb) and LXX Jer 10 show evidence of a secondary nature in comparison to the MT tradition as reflected in 4Q70 (4QJera). The abbreviation of the passage and the transposition of 10:9 within 10:5 reflected in 4Q71 and LXX 10 demonstrate an easier and later textual variant in comparison to the more original text form of MT Jer 10. I shall observe that 4Q71 and LXX Jer 10:1-18's alterations to MT's older text form were done for the sake of attempting to smooth out the logical flow of the pericope.
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Tarrer, Seth Barclay. "The law and the prophets : a Christian history of true and false prophecy in the book of Jeremiah." Thesis, University of St Andrews, 2009. http://hdl.handle.net/10023/776.
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The present study is a history of interpretation. In that sense it does not fit neatly into the category of Wirkungsgeschichte. Moving through successive periods of the Christian church’s history, we will select representative interpretations of Jeremiah, Ezekiel, and theological works dealing explicitly with the question of true and false prophecy in an effort to present a sampling of material from the span of the church’s existence. This study seeks to function as a hermeneutical guide for the present interpretive problem of interpreting true and false prophecy in the Old Testament/Hebrew Bible by displaying ways various interpreters have broached the subject in the past. In this way it may prove useful to the current impasse concerning the notion of false prophecy in the Old Testament/Hebrew Bible. Seeing continuity, or a family resemblance, in the Christian church’s interpretation of true and false prophecy in relation to the law’s role amongst exilic and post-exilic prophets, we will observe those ways in which a historically informed reading might offer an interpretive guide for subsequent interpretations of true and false prophecy.
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Yi, Dongkwan. "Judgement and salvation : socio-rhetorical interpretation of Jeremiah 1." Thesis, Stellenbosch : Stellenbosch University, 2002. http://hdl.handle.net/10019.1/52903.
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Thesis (DTh)--Stellenbosch University, 2002ENGLISH ABSTRACT: This dissertation is an attempt to address the problem of the relationship between the Jeremianic judgement and salvation oracles, to prove our hypothesis that Jeremiah 1 functions as a theological introduction to the whole book of Jeremiah, and that references to judgement and salvation form a theological whole. Vernon Robbins's socio-rhetorical approach has been utilized. In Chapter 1, we present a general survey of Jeremianic study, and show the scholarly tendency towards a diachronic or synchronic approach. By doing so, we justify our application of the holistic socio-scientific method to study the book more comprehensively. Our hypothesis about the relationship between judgment and salvation in the book of Jeremiah is then presented and the methodology described. In Chapter 2, we offer a rhetorical analysis. According to our analysis, the centre of the prophetic call in the book of Jeremiah is the commission (Jer. 1:10) where the thematic phrase of judgement and salvation is highlighted. We identified passages containing this thematic catchphrase (Jer. 12:14-17; 18:7-10; 24:6; 31:28; 31:38-40; 42:10; 45:4; etc.) and Chapter 3 discusses each one. The reoccurrence of that catchphrase in different circumstances was the reconfirmation and recontextualisation of the Leitmotif of Jer. 1:10. In Chapters 4-6, a social scientific approach has been utilised to explore a considerably rich text which contains many diverse aspects of the social, cultural, political and theological environment. We identify diverse interest groups to whom Jeremiah addressed his message of judgement and salvation. They are "reformist", "conversionist", "revolutionist" and "thaumaturgical" from the social perspective, and "pro-Babylon", "pro-Egypt" and "autonomistic" from the political perspective. We next examine the intense controversy between Jeremiah and these groups, from social, cultural, ideological and theological perspectives. In the conclusion (Chapter 7), we summarise what we have studied and present the prospect for a wider use of the socio-rhetorical method.
AFRIKAANSE OPSOMMING: Hierdie verhandeling ondersoek die vraagstuk rondom die verhouding tussen Jeremiaanse oordeel en verlossingsorakels, Daar word gepoog om die hipotese te bewys dat Jeremia 1 dien as teologiese inleiding tot die res van die boek en dat die verwysings na oordeel en verlossing 'n teologiese geheel vorm. Vernon Robbins'se sosio-retoriese benadering word gebruik. In Hoofstuk 1 gee ons 'n oorsig van Jeremiaanse navorsing en wys hoe vakkundiges neig tot of 'n diakroniese of 'n sinkroniese benadering. Deur ons gebruik van die sosio-retoriese metode poog ons om die boek meer volledig te bestudeer. Ons hipotese oor die verhouding tussen oordeel en verlossing in Jeremia word dan aangebied en die metodologie beskryf. In Hoofstuk 2, bied ons 'n retoriese analise, waarvolgens die kern van die profetiese roeping in die boek geidentifiseer word as die opdrag (Jer. 1:10) wat die temas van oordeel en verlossing beklemtoon. Dan identifiseer ons die verse wat hierdie temas bevat (Jer. 12:14-17; 18:7-10; 24:6; 31:28; 31:38-40; 42:10; 45:4; etc.) en bespreek elkeen in Hoofstuk 3. Die herhaaldelike voorkoms van die temas in verskillende kontekste is die herbevestiging en herkontekstualisering van die Leitmotifvan Jer. 1:10. In Hoofstuk 4-6, word 'n sosiaal-retoriese benadering gebruik om 'n komplekse teks - wat diverse aspekte van die sosiale, kulturele, politiese en teologiese omgewing insluit - te ondersoek. Ons identifiseer verskeie belangegroepe tot wie Jeremia sy boodskap van oordeel en verlossing rig. Uit die sosiale perspektief, IS die groepe "hervormers", "bekeerders", "rewolusionere'', en "thaumaturge", en vanuit 'n politiese perspektief, "pro-Babilon", "pro-Egipte" en "autonome" groepe. Dan ondersoek ons die intense struweling tussen Jeremia en hierdie groepe, vanuit sosiale-, kulturele-, ideologiese- en teologiese perspektiewe. In die slotsom (Hoofstuk 7) lewer ons 'n opsomrning van die studie, en bied die verwagting vir 'n breer gebruik van die sosio-retoriese metode.
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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.
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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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Moon, Joshua. "Restitutio ad integrum : an 'Augustinian' reading of Jeremiah 31:31-34 in dialogue with the Christian tradition." Thesis, St Andrews, 2008. http://hdl.handle.net/10023/419.
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Salgado, Samuel de Freitas. "A PALAVRA DE JAVÉ EM JEREMIAS 7,1 8,3: UMA ANÁLISE DA PROFECIA COMO PORTADORA DE UM CONFLITO SOCIAL ORIUNDO DA COBRANÇA EXCESSIVA DE TRIBUTO." Universidade Metodista de São Paulo, 2014. http://tede.metodista.br/jspui/handle/tede/318.
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Previous issue date: 2014-11-11This research focuses on the historical approach to analyze the biblical text as a historical-social product, from the sociological method. The material arranged along this research is intended to be an aid to understanding some texts from the prophet Jeremiah. Assuming that the text has a link with the society in which it was created and making use of exegetical methodology, carried out a historical-sociological analysis of the word of Yahweh in Jeremiah from 7,1 8,3 as carrier of a social conflict arising from excessive tribute collection on a Judahite society markedly tributary. It seeks, through this, the meaning of the text within the historical setting likely that permeated the social writing. For this, it is necessary to research the primary aspects involving both the book of Jeremiah, especially the controversial caps. 7,1 8,3, as well as the question of modern research study about this magnificent work. It is also worth highlighting the semiotic concept of sociological poetics that seeks to study the causal interaction between literature and the social environment. Moreover, it evaluates the social historical context of the literary unit target of our research, situating it in its likely social and historical context, determining the date, the political scene and the production mode current at this time. Not forgetting, however, the triggering factor of social conflict and the role of religion in this scenario. Furthermore, it examines the meaning of specific texts or completed literary units (pericopes) present in caps. 7,1 8,3, with the assumption the theoretical model of the tributary production mode and the steps of the social-historical exegesis. The social analytical mechanism of the tributary production mode will serve as a tool for analysis of socioeconomic status, such analysis is focused on the external components incorporated in the collection, not in its editorial history, but in its social formation.
Esta pesquisa privilegia o enfoque histórico ao analisar o texto bíblico, como produto histórico-social, a partir do método sociológico. O material disposto ao longo desta investigação pretende ser uma ajuda para a compreensão de alguns textos do profeta Jeremias. Partindo do princípio de que o texto possui um vínculo com a sociedade na qual foi criado e fazendo uso da metodologia exegética, realiza-se uma análise histórico-sociológica da palavra de Javé em Jeremias 7,1 8,3 como portadora de um conflito social oriundo da cobrança excessiva de tributo em uma sociedade judaíta marcadamente tributária. Busca-se, por esse meio, o sentido do texto dentro do provável cenário histórico-social que permeia o escrito. Para isso, faz-se necessária a investigação dos aspectos preliminares que envolvem tanto o livro de Jeremias, sobretudo, os polêmicos caps. 7,1 8,3, como também a questão do estudo da pesquisa moderna acerca dessa magnífica obra. Vale a pena também salientar o conceito semiótico da poética sociológica que procura estudar a interação causal entre literatura e seu meio social. Além disso, avalia-se o âmbito histórico social da unidade literária alvo de nossa pesquisa, situando-a em seu provável contexto histórico social e determinando a datação, o cenário político e o modo de produção vigente nesse período. Não olvidando, contudo, do fator desencadeador do conflito social e o papel da religião nesse cenário. Além do mais, examina-se o sentido dos textos específicos ou unidades literárias concluídas (perícopes) presentes nos caps. 7,1 8,3, tendo como pressuposto o modelo teórico do modo de produção tributário e os passos da exegese histórico-social. O mecanismo socioanalítico do modo de produção tributário servirá como instrumento de análise da condição socioeconômica, centrando-se nos componentes externos incorporados na coletânea, não em sua história redacional, mas sim em sua formação social.
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Ewing, Lisa M. "Dangerous Feminine Sexuality: Biblical Metaphors and Sexual Violence Against Women." Wright State University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=wright1367353989.
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Chauty, Erwan. "Qui aura sa vie comme butin ? : étude des oracles destinés aux personnages secondaires de Jr en écho avec leur mise en récit et de la mémoire du lecteur comme lieu de révélation." Thesis, Université de Lorraine, 2017. http://www.theses.fr/2017LORR0175.
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Cette thèse s’intéresse à la manière dont le livre de Jérémie (Jr) insère des oracles dans un récit ; pour cela, elle analyse les oracles destinés à cinq personnages secondaires en les resituant dans leur contexte narratif. Alors que les études diachroniques, majoritaires au xxe siècle, se révèlent insuffisantes pour rendre compte du sens de Jr dans son état final, cette recherche se situe dans le cadre des analyses synchroniques de ce livre, développées depuis quelques décennies. Avant d’aborder l’analyse proprement dite, deux préalables sont nécessaires, où se rencontrent théorie narrative, syntaxe hébraïque, et spécificités de Jr : l’étude des caractéristiques et des rapports entre la forme de la narration et celle du discours rapporté ; l’étude des différents types de personnages apparus au long de l’histoire de la littérature et des catégories adaptées à l’analyse de ceux de Jr. Sont alors étudiés les oracles destinés à Pashehour fils d’Immer, Eved-Mélek, Baruch, Guedalias, et Sédécias. L’effet-personnage manifeste rapidement sa limitation, et appelle à chercher ailleurs que dans la fable des réponses aux énigmesposées par la mise en récit. La découverte d’échos et résonances verbales entre des oracles précédents et la mise en récit des personnages permet de reconstruire la causalité des jugements divins exprimés dans les oracles. Ce résultat exégétique rencontre la catégorie théologique de la révélation, remettant en cause les paradigmes sur lesquels elle s’est construite tant aux débuts du christianisme qu’à Vatican ii. L’interprétation théologique des capacités acquises par le lecteur offre alors une nouvelle assise pour penser la révélation de la paternité de DieuThis thesis is interested in how oracles are inserted in a narration in the book of Jeremiah (Jr) ; for this purpose the oracles destined to five secondary characters are analyzed by reframing them into their narrative context. Since the diachronic studies, which were the majority in the xxth century, cannot account for the meaning of the final stage of the text of Jr in a satisfying manner, this research takes part to the synchronic way of analyzing this book developed in the last decades. Before the intended analysis, two preambles must be studied, at the crossing of narrative theory, Hebrew syntax, and specificities of Jr : the characteristics and relations of the literary forms of narration and reported speech ; the different types of characters along the history of literature and the best-fitted categories for analyzing Jr’s characters. Then are studied the oracles intended for Pashhur son of Immer, Ebed-Melech, Baruch, Gedaliah, and Zedekiah. The « character-effect » soon appears to be quite limited, calling for a solution situated out of the fabula to the puzzle created by the narration. The causality for the divine judgments expressed in the oracles can be reconstructed thanks to the discovery of verbal echoes and resonances between preceding oracles and the narrativization of characters. This exegetical result intersects with the theology of revelation and challenges the paradigms upon which it was built both at the beginning of Christianism and at Vatican ii. The thinking of the revelation of the paternity of God can be founded anew upon a theological interpretation of the reader’s new capacities
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Barnes, Katharine Ann. "Her sickness and wounds are ever before me Jeremiah's medical imagery in the context of covenant /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.
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Kelly, William L. [Verfasser]. "How Prophecy Works : A Study of the Semantic Field of נביא and a Close Reading of Jeremiah 1:4–19, 23:9–40 and 27:1–28:17 / William L. Kelly." Göttingen : Vandenhoeck & Ruprecht, 2019. http://www.v-r.de/.
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Jastrzembski, Volker. "Das Ereignis des Verstehens." Doctoral thesis, Humboldt-Universität zu Berlin, Theologische Fakultät, 2008. http://dx.doi.org/10.18452/15717.
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Die Untersuchung geht von dem im christlich-jüdischen Dialog erreichten hermeneutischen Konsens aus. In einer theologischen Grundlagenreflexion werden ausgehend von der Erkenntnis, dass die Bibel Israel das gemeinschaftlich geteilte Erbe ist, das Judentum und Christentum verbindet und zugleich der Ausgangspunkt zweier religiöser Überlieferungen ist, die das Erbe auf verschiedene Weise rezipiert haben, vertiefende hermeneutische Kriterien entwickelt. Im Mittelpunkt stehen die Konzeptionen von Brevard S. Childs, Rolf Rendtorff und Erich Zenger, die mit der Fokussierung auf den Kanon und die Christologie, auf die gemeinsame christlich-jüdische Lektüre und die lesetheoretisch begründete Hermeneutik der „kanonischen Dialogizität“ exemplarische Positionen abdecken. Die Untersuchung kommt zu folgenden Ergebnissen: In Anknüpfung an rezeptionstheoretische Überlegungen ist die Hermeneutik des Alten Testaments im christlich-jüdischen Dialog erstens als spezifisch christliche Leseweise zu definieren, die zugleich auf das Gespräch mit der gleichrangigen jüdischen Lesart angewiesen bleibt. Sie ist zweitens als theologische Auslegung zu entwerfen, die auf den Kanon aus Altem und Neuem Testament bezogen ist. Dabei trägt sie der Vielfalt der biblischen Stoffe Rechnung, indem sie von Zengers Konzept der kanonischen Dialogizität ausgeht. Als Beitrag zu einer „Theologie nach Auschwitz“ wird sie drittens keinen neutralen Standort einnehmen können. Viertens wird sie an die christologische Interpretation anschließen und sich dabei von Childs’ Verständnis des christologischen Bezugs als pneumatologisch qualifizierter Ausdehnung leiten lassen. Indem sie schließlich fünftens an das Textdenken Jacques Derridas und dessen Verständnis des Ereignisses anknüpft, das von ihm als messianischer Einbruch verstanden wird, kann sie aus theologischer Perspektive das Verstehen nur als pneumatologisch qualifiziertes Ereignis der Offenbarung Gottes begreifen, das methodisch nicht sicherzustellen ist.The starting point chosen in this work is the hermeneutic consensus achieved in the Jewish-Christian dialogue. Reflecting upon some of the fundamental aspects of theology, the study develops more in-depth hermeneutic criteria based on the insight that the Bible of Israel is the shared common heritage that both establishes a link between Jews and Christians and is the point of origin of two religious traditions that have interpreted the heritage in different ways. It primarily deals with the conceptions held by Brevard S. Childs, Rolf Rendtorff and Erich Zenger who cover paradigmatic positions, ranging from a focus on the canon and on christology to a common Jewish-Christian reading and to a hermeneutic approach of “canonical dialogism”. The study yields the following results: Firstly, building on considerations embraced by the theory of reception, Old Testament hermeneutics within the Jewish-Christian dialogue have to be defined as a specifically Christian reading that, at the same time, continues to depend on the dialogue with the equal-ranking Jewish reading. Secondly, this hermeneutic approach has to be designed as a theological interpretation that relates to the canon of the Old and New Testament. This involves taking into account the diversity of the biblical material by using Zenger’s concept of canonical dialogism as a starting point. Thirdly, as is makes a contribution to “post-Auschwitz theology”, this reading will not be able to adopt a neutral standpoint. Fourthly, it will expand upon the christological interpretation and, in doing so, it will go by Childs’ concept of the christological relation being an extension conceived in pneumatological terms. Fifthly, by adopting Derrida’s deconstruction and his notion of the “event” as a messianic irruption, this hermeneutic approach can only conceive the act of understanding as an event where God is revealed, an event to be described in pneumatological terms that can not be warranted by any methodological effort.
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Boshoff, Andries Jonathan. "Yhwh, Israel and the Gods in the metaphorical language usage of the Book of Jeremiah." Thesis, 2000. http://hdl.handle.net/10413/6140.
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This study consists of three main aspects. Firstly, an overview of the major theories of
metaphor as proposed during the past two millennia was given. The overview concluded
with a summary of the most important aspects, which should be considered in the
interpretation of metaphor. It was Indicated that the conceptual theory of metaphor
provides an effective definition to identify and interpret metaphors.
Secondly, the most prominent problems pertaining to the exegesis of the book of Jeremiah,
which could influence the interpretation of metaphors, were identified and discussed. In
the light of these problems, a canonical approach of the book of Jeremiah was opted for in
order to focus on the theological significance of expressions, and passages.
Thirdly, the diction and metaphorical concepts pertaining to the relationship between
YHWH, Israel and the gods were identified. Selected terms, names/epithets of gods, and
worship details were discussed in order to compile a picture of the nature and extent of the
idolatrous involvement of Israel. Occurrences of these expressions elsewhere in the OT,
and information from extra-Biblical and archaeological sources were examined in order to
glean information for the interpretation of metaphors. Selected metaphors referring to the
gods were analysed, as well as the Jeremianic marriage metaphor.
This study showed that metaphor is the only way in which the devotee cognitively can
understand and experience the divine, and ultimately express himself/herself religiously.
The analyses of metaphors and related terminology indicated that the ANE theological
worldview constitutes an important factor in the interpretation of these metaphors. The
other deities were denigrated in pejorative language to the status of non-gods by the
Yahwistic prophet/author(s), and described as lifeless, worthless deceptions that are of no
benefit to Israel. In contrast, YHWH is exalted e.g. as the caring Husband, Leader,
Advisor and Rainmaker, the true, living God and King, worthy of his status and the
worshipping of Israel. Israel is described in accusatory language as the guilty party, and as
sufferer under the punitive measures of YHWH. The Yahwistic interpretation entailed that
Israel's involvement in idolatrous activities caused the fall of the Judean kingdom and the
exile. In this, YHWH is depicted as the Punisher who is actively involved in Israel's
disastrous circumstances and who employs nations to serve his goal. However, He was
also actively involved in preparations of a new future for the remnant of Israel.
It was concluded that the polemic against the other gods in the poetry was directed mainly
towards the images representing the deities, as well as the alliances formed by Israel with
foreign political powers and their gods. The images of the other gods and the foreign
powers were regarded as intruders in YHWH's territory, and as third parties meddling in
his relationship with Israel. The worthlessness of the other gods was viewed against the
ANE concept, namely that a deity worthy his status must provide security, agricultural
blessings and guidance to the devotees in his territory. Against this background, YHWH is
celebrated by the Yahwists as the incomparable, one and only, true and living God who is
worthy of his status as deity and is capable of helping Israel. Israel is called upon to trust
in Him to secure their future, and not in mortal beings and their human-made idols.Thesis (Ph.D.)-University of Durban-Westville, 2000.
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Runck, Jared Scott. "A pentecostal "hearing" of the confessions of Jeremiah: the literary figure of the Prophet Jeremiah as ideal hearer of the word." Thesis, 2017. http://hdl.handle.net/10500/23678.
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Soza, Joel R. "`Knowing the Lord': moral theology in the book of Jeremiah." Thesis, 2005. http://hdl.handle.net/10500/712.
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This thesis is a moral and theological interpretation of the book of Jeremiah (primarily chapters twenty-one through twenty-nine). The prime focus is on the Hebrew term and associated vocabulary and terminology which enable an understanding of how the book of Jeremiah sets up knowledge of Yahweh as a primary concern. Such a concern reinforces the rhetorical and ethical nature of the textual witness and elevates the significant and profound challenge that is put forth. For instance, Jeremiah 22:16 is a prime example within the book where an understanding of of Yahweh should be given adequate attention, although it has not in Old Testament scholarship, to arrive at the kind of moral and theological interpretation that is voiced in this ancient Israelite prophet.
Knowledge of Yahweh in the text of Jeremiah is to be distinguished from a purely cognitive knowing that removes from the equation, in any way, living a certain kind of life with Yahweh - a life which is measured only by the highest of moral and religious standards. Indeed, there is a direct relationship between a certain kind of action/way of living and a genuine knowledge of Yahweh. Key texts explored in this thesis then, are those which bring the challenge of a true knowledge of Yahweh to the Judean king, priest, prophet, and people. An overall coherent vision of what it means to know Yahweh, the God of Israel, in the text of Jeremiah, is the aim of this thesis.Old Testament and Ancient Near Eastern Studies
D.Th. (Old Testament)
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Mweemba, Gift. "The broken covenant in Jeremiah 11: a dissertation of limited scope." Diss., 2006. http://hdl.handle.net/10500/2479.
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The times of Jeremiah were characterized by the spirit of imperial expansionism. Assyria had just collapsed and Babylon was quickly filling the vacuum. On the other hand Jeremiah was proclaiming doom on the nation because breaking the covenant. Which covenant? The covenant made during the reforms of Josiah. Was it the Davidic covenant or the Sinai Covenant? This research answers these questions and concludes that it was the Sinai covenant that was broken in Jeremiah 11 and led to the deportation into exile.
* Chapter 1 outlines the challenge. The problem statement, the hypothesis and the purpose are outlined.
* Chapter 2 delves into the challenges and problems pertaining to the study of Jeremiah. These are the historicity of Jeremiah, the ideological Jeremiah and the authorship of the book of Jeremiah. The deuteronomistic influence and the theme of Jeremiah are also examined.
* Chapter 3 is a study of the origin and history of the covenant. Here the pentateuchal roots of the covenant are traced form the election of Abraham to the Sinai covenant.
* Chapter 5 is a survey of the political and religious context of Jeremiah to determine whether Jeremiah experienced the times prior to the deportation. In this chapter attention is paid to the deuteronomic reform, the covenant with David and the Davidic ideology. The challenge in this chapter is the date of when Jeremiah commenced his ministry. This is due to the fact that Jeremiah is not consulted when the book is discovered in the temple. The prophetess Huldah is consulted by Josiah the king.
* Chapter 6 is a focus on Jeremiah 11. The process of identifying which covenant was broken in Jeremiah 11 begins with the examination of the literary genre of the chapter. The Deuteronomistic influence is also taken into account. The three key Sinai phrases which point to the Sinai covenant are outlined in detail leading to the conclusion that Jeremiah pointed Israel to the fact that the impending disaster was a result of their violation of the Sinai covenant.Old Testament and Ancient Near Eastern Studies
M. Div. (Old Testament)
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Coetzee, Gideon Josua. "Dawids- en Sionstradisies as heil en onheil : teologiese en ideologiese tendense in 2 Samuel 7:1-16 en Jeremia 7:1-15." Thesis, 2016. http://hdl.handle.net/10500/21632.
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Text in AfrikaansIn hierdie studie word veral gewerk met twee begrippe naamlik Teologie en Ideologie. Ideologie word gedefinieer as ’n potensieel gevaarlike stel samehangende idees van hoe ’n bepaalde samelewing onder alle omstandighede en tye gestruktureer behoort te word en wat nie teenstand duld nie. Teologie word gedefinieer as nadenke oor God, sy persoon, verhouding en optrede teenoor mense. Teologie is egter nie immuun teen ideologiese invloede nie. Hierdie punt word geïllustreer uit die geskiedenis van die Judeërs aan die einde van die monargale tydperk aan die hand van twee teksgedeeltes naamlik 2 Samuel 7:1-16 en Jeremia 7:1-15. Teenoor die vaste geloof in die Dawids- en Sionstradisies, wat in besonder verwoord word in 2 Samuel 7:1-16, wat die volk onder alle omstandighede en te alle tye teen vyande sal beskerm, word die stem van die Jeremia gehoor. Jeremia pleit vir ’n terugkeer na die basiese waarhede van die Jahwistiese geloof naamlik omgee, liefde en regverdigheid en geregtigheid teenoor alle mense. Die verwerping van Jeremia se boodskap en die vasklou aan die twee ideologies gekleurde tradisies, lei direk tot die Babiloniese ballingskap wat byna die einde van die Judeërs beteken het. Ook vir die Christelike kerk is die versmelting van ideologie en teologie altyd ’n wesentlike gevaar. This study focused on two important concepts namely Theology and Ideology. Ideology is defined as a potentially dangerous set of integrated ideas according to which a certain society is supposed to be structured at all times and situations and no opposition is tolerated. Theology is defined as thoughts about God, his person, relations and acts towards people. Theology can very easily and unknowingly display certain aspects of Ideology. This point is illustrated from the history of the Judean people at the end of the Monarchical period from two texts namely 2 Samuel 7:1-16 and Jeremiah 7:1-15. Against the firm belief in the David- and Ziontraditions, which is expressed in 2 Samuel 7:1-16, which protected the Judeans against any threat and any enemy, we hear the voice of the prophet Jeremiah. Particularly in Jeremiah 7:1-15 the prophet Jeremiah is pleading for a return to the basic principals of the Yahwistic religion namely, care, love and justice to all people. The rejection of the message of Jeremiah and the choice for the two ideologically coloured traditions has led to the Babylonian exile that almost caused the end of the Judeans. This blending of ideology and theology is also potentially a big threat to the Christian church.
This study focused on two important concepts namely Theology and Ideology. Ideology is defined as a potentially dangerous set of integrated ideas according to which a certain society is supposed to be structured at all times and situations and no opposition is tolerated. Theology is defined as thoughts about God, his person, relations and acts towards people. Theology can very easily and unknowingly display certain aspects of Ideology. This point is illustrated from the history of the Judean people at the end of the Monarchical period from two texts namely 2 Samuel 7:1-16 and Jeremiah 7:1-15. Against the firm belief in the David- and Ziontraditions, which is expressed in 2 Samuel 7:1-16, which protected the Judeans against any threat and any enemy, we hear the voice of the prophet Jeremiah. Particularly in Jeremiah 7:1-15 the prophet Jeremiah is pleading for a return to the basic principals of the Yahwistic religion namely, care, love and justice to all people. The rejection of the message of Jeremiah and the choice for the two ideologically coloured traditions has led to the Babylonian exile that almost caused the end of the Judeans. This blending of ideology and theology is also potentially a big threat to the Christian church.
Old Testament and Ancient Near Eastern Studies
D.Th. (Old Testament)
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Mavinga, Joseph Nzita. "The Semah Sedaqah of Jeremiah 33:15 and its significance for the Congolese leadership." Thesis, 2009. http://hdl.handle.net/10413/467.
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This dissertation consists of a contextual reading of the texts of Jeremiah on semah (23:5-6; 33:14-16), together with the related texts in Isaiah (4:2; 11:1-2) and Zechariah (3:8; 6:12). The context I am reading from is the present political situation in the Democratic Republic of Congo (DR Congo) and the leadership crisis since independence. I first approach the Masoretic Text (MT) in a synchronic way and I do not focus on a rigorous study of the texts in discussing their form, source and redaction criticism. To analyse the texts on "branch" in Jeremiah, Isaiah and Zechariah, I pay particular attention to the literary context of texts. My synchronic approach seems to de-contextualise the texts under study from their socio-historical context. However, in chapters Three and Five I place these texts in the broad historical context of the Davidic kings from about the time of Jeremiah until Judah‟s return from Exile. The analysis of the current Congolese leadership situation is confined particularly to the governance of President Mobutu Sésé Seko. In particular, the focus is on the second period of his presidency, from 1975 to his dismissal on May 17, 1997. The social situation, during this period, had worsened immeasurably in the country.Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2009.
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Katho, Bungishabaku. "To know and not to know YHWH : Jeremiah's understanding and its relevance for the church in DR Congo." Thesis, 2003. http://hdl.handle.net/10413/3959.
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This thesis consists of a detailed exegetical and contextual study of passages that contain the term "to know YHWH" in the book of Jeremiah. The goal of the thesis was to define the meaning of the term "to know YHWH" as Jeremiah understood it and to find out its relevance for the Church in DR Congo. The study demonstrates that the life of Judah as a nation was conditioned by the knowledge of YHWH. According to Jeremiah, to know YHWH is to recognize covenantal traditions as normative and to accept to follow them for a harmonious relationship with YHWH and with one another in the society. These covenantal traditions were rooted in YHWH's mighty acts of liberation of Israel in history, in YHWH's prerogative as the sole God of Israel, and in the necessity for Israel to establish a just society as witness of YHWH's justice, righteousness and steadfast love. Jeremiah demonstrates that it is the abandonment of this knowledge that caused the disintegration of Judah as a nation. This abandonment of the knowledge of YHWH is manifested in two areas. The first is the area of social justice (4:19-22; 5:1-6; 9:1-8; 9:22-23; 22:13-19). Several passages in Jeremiah link the lack of the knowledge of YHWH with the perversion of justice in terms of not encouraging the oppressed, not defending the cause of the fatherless, not pleading the cause of the widow, and not maintaining justice in the court. This lack of social justice is also manifested in terms of falsehood, adultery, abuse of human speech and the abuse of power by those who possess it. The second is the area of idolatry (2:4-13). The prophet Jeremiah accuses the people of Judah (Israel) of not having called upon YHWH during their time of need. Instead, they chose to go after foreign nations and their idols. In this way, they broke the covenant with YHWH and brought judgment upon the nation. For Jeremiah, the blame of the failure to know YHWH is to be placed upon the entire nation, but particularly upon two groups of people: religious and political leaders. These two groups worked for their own interest and failed to maintain a society according to the requirements set in the covenant. YHWH responded to this failure in two different ways (24:4-7; 31:31-34): he punished his people by sending them into exile, and promised to restore them. This restoration will consist of bringing Israelites back to their land, of making a new covenant with them, and of giving them a new heart that will enable them to fully know him. I used my Congolese context to understand the meaning of some passages in Jeremiah where I could not agree (or where I was not sure) with other scholars' interpretation. At the same time, the book of Jeremiah helped me to realize that it is because our Congolese Christianity (or our knowledge of YHWH) is still superficial that it has not yet been able to help us build a coherent and unified nation. This is why the DR Congo has collapsed in spite of its claim to have the largest Roman Catholic community in the continent, the world's most influential francophone Protestant movement and the continent's biggest independent Churches. This researcher argues that the crisis in DR Congo may find a solution if the Church reorganizes her ministries and views her mission as the implementation of Jesus' mission for the world: the announcement 1f the coming of the Kingdom of God with its vision of the new heaven and new earth. This vision of new earth and new heaven would lead the Church to a new understanding of our salvation in Christ as a constant restoration of our relationship with God, with one another and 'a new understandiJOl9 of our life and ministry as responsible citizens, striving to reconcile every aspect of our life as individuals and community with Christ. In this way, the work of the Holy Spirit in the life of each Christian would not be understood only in terms of leading us to heaven but also as the power that enables us to transform our society now and here.Thesis (Ph.D.)-University of Natal, Pietermaritzburg, 2003.
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Beer, Leilani. "The role of the priests in Israelite identity formation in the exilic/post-exilic period with special reference to Leviticus 19:1-19a." Thesis, 2021. http://hdl.handle.net/10500/27842.
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Bibliography: leaves 289-298Source-criticism of the Pentateuch suggests that the priests (Source P) alone authored the Holiness Code – the premise being that Source P forms one religious, literate and elite group of several. Through the endeavor to redefine Israelite identity during the Neo-Babylonian Empire of 626–539 BCE and the Achaemenid Persian Empire of 550–330 BCE, various ideologies of Israelite identity were produced by various religious, literate and elite groups. Possibly, the Holiness Code functions as the compromise reached between two such groups, these being: the Shaphanites, and the Zadokites. Moreover, the Holiness Code functions as the basis for the agreed identity of Israel as seen by the Shaphanites and the Zadokites. Specifically, in Leviticus 19:1-19a – as being the Levitical decalogue of the Holiness Code, and which forms the emphasis of this thesis – both Shaphanite and Zadokite ideologies are expressed therein. The Shaphanite ideology is expressed through the Mosaic tradition: i.e., through the Law; and the Zadokite ideology is expressed through the Aaronide tradition: i.e., through the Cult. In the debate between the supremacy of the Law, or the Cult – i.e., Moses or Aaron – the ancient Near Eastern convention of the ‘rivalry between brothers’ is masterfully negotiated in Leviticus 19:1-19a.
Old Testament and Ancient Near Eastern Studies
D. Phil. (Old Testament)