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1
Kotzé, Gideon. "A text-critical analysis of the Lamentations manuscripts from Qumran (3QLam, 4QLam, 5QLama and 5QLamb): establishing the content of an Old Testament book according to its textual witnesses among the Dead Sea scrolls." Thesis, Stellenbosch : University of Stellenbosch, 2011. http://hdl.handle.net/10019.1/6713.
Full textAbstract:
Thesis (DTh (Old and New Testament))--University of Stellenbosch, 2011.<br>ENGLISH ABSTRACT: This study takes as its point of departure the contributions of the Dead Sea scrolls to the
discipline of Old Testament textual criticism. It deals with a particular approach to this discipline
and its application to the four Lamentations manuscripts from Qumran (3QLam, 4QLam,
5QLam
a
and 5QLam
b
). The approach to Old Testament textual criticism followed in the study
treats the Qumran manuscripts of Lamentations, the Masoretic text and the ancient translations as
witnesses to the content of the book and not merely as witnesses to earlier forms of its Hebrew
wording. The unique readings in 3QLam, 4QLam, 5QLam
a
and 5QLam
b
and their difficult or
ambiguous readings are subjected to a comparative text-critical analysis. This analysis focuses
on how the variant readings in the Qumran manuscripts were created by scribes during the
process of copying. It therefore examines the influence that the scribal transmission exercised on
the wordings of the passages from Lamentations that are preserved in 3QLam, 4QLam, 5QLam
a
and 5QLam
b
The analysis also considers whether comparative philology and/or the ancient .
Greek, Syriac, Latin and Aramaic translations can shed light on the textual problems which the
Hebrew wordings of the Lamentations manuscripts from Qumran share with the Masoretic text.
The aims of this study are to establish, by means of this text-critical analysis, how the
Lamentations manuscripts from Qumran present the content of the book and thereby gain a better
understanding of these manuscripts as textual witnesses.<br>AFRIKAANSE OPSOMMING: Hierdie studie neem die bydraes van die Dooie See rolle tot die dissipline van Ou Testament
tekstekritiek as uitgangspunt. Dit handel oor ’n bepaalde benadering tot die dissipline en die
toepassing daarvan op die vier Klaagliederemanuskripte wat by Qumran gevind is (3QLam,
4QLam, 5QLam
a
en 5QLam
b
). Die benadering tot Ou Testament tekstekritiek wat in die studie
toegepas word, hanteer die Qumranmanuskripte van Klaagliedere, die Masoretiese teks en die
antieke vertalings as getuies van die boek se inhoud en nie slegs as getuies van vroeëre vorms
van die boek se Hebreeuse bewoording nie. Die unieke lesings in 3QLam, 4QLam, 5QLam
a
en
5QLam
b
en die moeilike of dubbelsinnige lesings word onderwerp aan ’n vergelykende
tekstekritiese analise. Die analise fokus op die wyses waarop die wisselvorme in die manuskripte
geskep is gedurende die proses van kopiëring. Die analise ondersoek dus die invloed wat die
oorleweringsproses uitgeoefen het op die bewoording van die gedeeltes uit Klaagliedere wat in
3QLam, 4QLam, 5QLam
a
en 5QLam
b
behoue gebly het. Die analise stel ook vas tot hoe ’n mate
vergelykende filologie en/of antieke Griekse, Siriese, Latynse en Aramese vertalings lig kan
werp op die tekstuele probleme wat die Hebreeuse bewoording van die Klaagliederemanuskripte
van Qumran met die Masoretiese teks in gemeen het. Die doel van die studie is om deur middel
van ’n tekstekritiese analise vas te stel hoe die Klaagliederemanuskripte van Qumran die inhoud
van die boek weergee en sodoende ’n beter verstaan van hierdie manuskripte as teksgetuies te
bekom.
2
Giffone, Benjamin D. "From time-bound to timeless : the rhetoric of lamentations and its appropriation." Thesis, Stellenbosch : Stellenbosch University, 2012. http://hdl.handle.net/10019.1/20205.
Full textAbstract:
Thesis (MTh)--Stellenbosch University, 2012.<br>ENGLISH ABSTRACT: This study postulates a unifying rhetorical function for the book of Lamentations during the
Persian period. After the destruction of the temple in 587 BCE, the people of Judah were
geographically scattered and religiously and culturally fragmented. Lamentations, with its
ahistorical, timeless character, its acrostic form, its posture of protest, and its totalizing
references to all the different classes and groups of Judahites, became a rallying point for
Jews seeking restoration after the exile, as well as a perpetual reflection on YHWH’s role in
human suffering for oppressed Jews in many places and at many times through history.
The historical component of this study seeks to establish the fragmentation of Judah
and the goals of the various Judahite groups during the Persian period. The literary
component attempts to demonstrate Lamentations’ suitability as a portable, timeless
expression of suffering before YHWH, and as a source of imagery and motivation for Jewish
restoration hopes.
This study contributes to the understanding of the formation of Jewish identity, which
since the destruction of the first temple has been shaped by minority status in nearly every
cultural context, and by the evolution of a portable, textual religion. This study concludes that
the preservation of the book of Lamentations was both a reflection of and a contribution to
these two aspects of Jewish identity.
This study also contributes to the interpretation of Lamentations—and the genre of
communal lament—as literature and liturgy. It also explores the possibility of literary
connections between Lamentations, Isaiah 40-55, and the genre of penitential prayers.<br>AFRIKAANSE OPSOMMING: Hierdie studie postuleer ‘n verenigende retoriese funksie vir die boek Klaagliedere gedurende
die Persiese periode. Na die vernietiging van die tempel in 587 vC was die inwoners van Juda
geografies versprei en godsdienstig en kultureel gefragmenteer. Klaagliedere se ahistoriese en
tydlose karakter, die akrostiese vorm, die geneentheid tot protes, en die totaliserende
verwysings na al die verskillende klasse en groepe van Judeërs, het ‘n aanhakpunt geword vir
Jode wat heropbou na die ballingskap nagestreef het, asook vir die voortgaande nadenke by
onderdrukte Jode in baie plekke en tye deur die geskiedenis, oor Jahwe se rol in menslike
lyding.
Die historiese komponent van hierdie studie probeer die fragmentering van Juda
gedurende die Persiese periode vasstel, asook die doelwitte van die verskillende groepe in
Juda. Die literêre komponent poog om te illustreer dat Klaagliedere uitermate geskik was as
oordraagbare, tydlose uitdrukking van lyding voor Jahwe, en dat dit ‘n bron van verbeelding
en motivering vir die Joodse heropbou-hoop was.
Die studie dra by tot die verstaan van die vorming van Joodse identiteit wat sedert die
vernietiging van die eerste tempel sterk beïnvloed is deur hul minderheidstatus in byna elke
kulturele konteks, maar ook deur die ontwikkeling van ‘n oordraagbare, tekstuele godsdiens.
Hierdie studie kom tot die gevolgtrekking dat die bewaring van die boek Klaagliedere beide
‘n nadenke oor en ‘n bydrae tot hierdie twee aspekte van Joodse identiteit was.
Die studie maak ook ‘n bydrae tot die interpretasie van Klaagliedere—asook die genre van
gemeenskaplike klag—as literatuur en liturgie. Dit ondersoek ook die moontlike literêre
verhoudings tussen Klaagliedere, Jesaja 40-55 en die genre van boetepsalms.
3
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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4
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.
Full textAbstract:
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.
5
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.
Full textAbstract:
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 .<br>KMBT_363<br>Adobe Acrobat 9.53 Paper Capture Plug-in
6
Miller, Dane Eric. "Micah and its literary environment: Rhetorical critical case studies." Diss., The University of Arizona, 1991. http://hdl.handle.net/10150/185441.
Full textAbstract:
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.
7
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.
8
Kamell, Mariam J. "The soteriology of James in light of earlier Jewish Wisdom literature and the Gospel of Matthew." Thesis, University of St Andrews, 2010. http://hdl.handle.net/10023/977.
Full textAbstract:
The epistle of James has been neglected in NT studies, caught between its relationship with Paul and the claim that it has no theology. Even as it experiences a resurgence of study, surprisingly no full-length survey exists on James as the epistle of “faith and works.” Approaches to James have neglected its soteriology and, in consequence, its theological themes have been separated or studied only in connection with Paul. As “moral character,” however, “faith” and “works” fit within a coherent theology of God’s mercy and judgment. This study provides a sustained reading of James as a Jewish-Christian document. Because James presents the “faith” and “works” discussion in context of “can such faith save?” (2:14), the issue becomes one of soteriology and final judgment. Both the “law of freedom” and the “word of truth” demand faithful obedience—the “works.” Moreover, God’s character and deeds in election form the basis for human “works” of mercy and humble obedience, while future judgment is in accordance with virtuous character. It has been established that James shares methodology and concerns with prior wisdom literature. This thesis therefore examines key ideas developing across the Jewish literature and Jesus’ teaching as presented by Matthew, and highlights developing views of God saving and judging his people. Within the first two chapters, James gives a high view of God’s work in calling and redeeming, providing wisdom to his people, and instilling the long-anticipated new covenant that they might live in obedience, humility and purity in accordance with his character and will. Because of God’s saving work, he justly judges those who fail to live mercifully, while his mercy triumphs for those who obey. God begins the work and sustains those who ask; but only those who submit to the “perfect law of freedom,” whose faith works, receive mercy when God enacts his final justice.
9
Clark, Bruce. "Completing Christ's afflictions: : Colossians 1.24 in context." Thesis, University of Cambridge, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.607992.
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Higgleton, Elaine Patricia. "Latin Gospel exegesis and the Gospel glosses in the thirteenth-century Old French translation of the Bible." Thesis, University of St Andrews, 1993. http://hdl.handle.net/10023/14126.
Full textAbstract:
This thesis investigates an aspect of the first complete translation of the Bible into French. It shows how the study of the Gospels glosses, hitherto considered of secondary importance by scholars, increases our understanding of the date and context of this translation. This thesis takes two complementary approaches to the gloss material: (a) a study of the likely Latin sources for these glosses, and (b) an investigation into their recurring themes and rhetorical construction, as a way of showing how far they fit into the tradition of Latin exegesis. Chapter one surveys existing scholarship and presents the methodology of the thesis. Chapter two is a handlist of Latin commentaries consulted. In chapters three to six, the main body of the thesis, a comparison is made between Latin gloss material from these commentaries and corresponding glosses in the French Gospels, Chapter seven presents the broad patterns which have emerged from this study, discussing the use of material and rhetorical techniques, as well as identifying remaining problems, namely, those of other types of source-text, and the question of multiple translators. Chapter eight contains a summary of the conclusions reached, and discusses the implications of these for our knowledge of this Bible translation. The glossator is revealed as someone with access to exegesis from several different traditions, not just commentaries, and as a person trained in Latin commentary technique, which he adapted for writing in the vernacular. The glossator is shown not to have copied literally from commentaries or other texts, but to have used material thoughtfully, and reworked it for his own purposes. That the glossator was learned, and that his glosses fit into the Latin exegetical tradition, are the major findings of this thesis, challenging previously-held views as to the fundamental worthlessness of these glosses.
11
Gerber, Edward. "The scriptural tale in the Fourth Gospel : with particular reference to the prologue and a syncretic (oral and written) poetics." Thesis, University of Wales Trinity Saint David, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683084.
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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.
13
Wax, Kevin Patrick. "The intricate relationship between politics and religion in the Hebrew bible : the prophet Amos as a case study." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/85694.
Full textAbstract:
Thesis (PhD)--Stellenbosch University, 2013.<br>ENGLISH ABSTRACT: Politics, in modern society, has become intimately associated with poor governance, fraud and
corruption, social decay, abuse of power, indifference to the plight of the poor, squandering of
critical resources and self-enrichment. This situation has been further aggravated by the debate
that religion and politics should be kept separate at all costs. The demand for social justice in
marginalised communities has increased dramatically over the last few decades. The escalation
of human conflict, poverty, social inequality and corrupt practices across the globe over recent
years, demands a radical reassessment of how the human race engages politically, socially and
economically with each other.
Hebrew classical prophets such as Hosea, Amos, Isaiah and Micah have through their
messages of condemnation, indictment, punishment and hope confronted the serious political and
social challenges that prevailed during and subsequent to their time. They demonstrated immense
bravery against the established order of the day as they proclaimed Yahweh’s gross displeasure
and divine judgement for the manner in which those in power had treated the poor. Amos, in
particular, has captivated scholars over many decades as they dissected every emotion, historical
context, social structure, biblical tradition and literary convention in order to understand his
message.
This study is an attempt to re-evaluate the critical balance between politics and religion as
demonstrated in the divine mandate provided to kings, centuries ago in the ancient Near East, to
rule in a just and righteous manner. An examination of the role and function of the prophets,
their relationship with the political and religious structures of the day as well as an exegetical
study of selected Amos texts has been undertaken to determine how this social imbalance was
addressed by the prophets. A general hypothesis is advanced to restore this intricate balance
between modern politics and religion. The study further enables a theological re-evaluation of
how this balance could possibly be pursued as a potential catalyst for its overall social
restoration.<br>AFRIKAANSE OPSOMMING: Die politiek, in die hedendaagse samelewing, word nou geassosieer met swak regering, bedrog
en korrupsie, sosiale verrotting, misbruik van mag, onverskilligheid teenoor die ellende van die
armes, verkwisting van kritiese hulpbronne en selfverryking. Hierdie situasie word verder
vererger as gevolg van ‘n debat wat daarop aandring dat die politiek en die godsdiens ten alle
koste apart gehou moet word. Die aandrang vir sosiale geregtigheid in verarmde gemeenskappe
het dramaties toegeneem oor die laaste dekades. Die progressiewe toename in menslike konflik,
armoede, sosiale ongelykheid en omkopery wêreldwyd, die onlangse jare, vereis ‘n radikale herevaluering
oor hoe die mensdom met mekaar oor die weg kom polities, sosiaal en ekonomies.
Die Bybels-Hebreeuse profete soos Hosea, Amos, Jesaja en Miga het met hulle
boodskappe van aanklag, straf en hoop die ernstige politieke en sosiale uitdagings wat gedurende
hulle tyd geheers het gekonfronteer. Hulle het ongekende dapperheid gedemonstreer teen die
destydse owerhede en so Jahwe se intense ontevredenheid en goddelike oordeel verwoord
teenoor die swak behandeling van die armes. Amos, in die besonder, het geleerdes oor die
dekades bekoor en elke emosie, historiese agtergrond, sosiale struktuur, tradisie en literêre
konvensie is benut in ‘n poging om sy boodskap te verstaan.
Hierdie studie is ‘n poging om die sensitiewe balans tussen die politiek en die godsdiens
te her-evalueer in die lig van die beginsel van regverdige regering as goddelike mandaat wat
reeds eeue gelede aan konings van die ou Nabye Ooste opgedra is. ‘n Ondersoek na die rol en
funksie van die profete, hul verhouding met die politieke en godsdienstige strukture van hulle
tyd, sowel as ‘n eksegetiese studie van geselekteerde Amos tekste word onderneem om te bepaal
hoe hierdie sosiale onewewigtigheid hanteer is. ‘n Algemene hipotese word aan die hand gedoen
om die ingewikkelde balans tussen die moderne politiek en godsdiens te herstel. Die studie kan
verder van waarde wees deurdat dit ‘n teologiese herbesinning bied wat kan dien as ‘n moontlike
katalisator vir algehele sosiale restorasie.
14
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.
Full textAbstract:
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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Cronje, Stephanus Ignatius. "Jesaja net een boek? : die pendulum swaai terug (Afrikaans)." Thesis, Access to E-Thesis, 2002. http://upetd.up.ac.za/thesis/available/etd-10242005-123-12/.
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Giles, Wendy Pauline. "The influence of direct speech on the plot development and characterization in the Book of Judith." Thesis, University of St Andrews, 1995. http://hdl.handle.net/10023/13506.
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Although the Book of Judith has been thought to reflect a historical situation, this is not necessarily the case, and more recent literary critical studies have provided greater access to its intricacies. Judith contains a number of direct speeches, and direct speech in Hebrew literature in general, influences both plot development and characterization. This thesis is a discussion of how the direct speeches in Judith influence both its plot development and characterization. Since a number of the speeches contain irony, special attention has been given to this literary device.
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Larsen, Brian. "An interaction of theology and literature by means of archetypal criticism, with reference to the characters Jesus, Pilate, Thomas, the Jews, and Peter in the Gospel of John." Thesis, University of St Andrews, 2001. http://hdl.handle.net/10023/13419.
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This thesis explores the interaction of literature and theology by means of archetypal criticism with specific reference to certain characters in the Gospel of John. Northrop Frye's system of archetypal literary criticism consisting of the four mythoi or archetypes of romance, tragedy, irony and satire, and comedy forms the governing framework and means of exchange between literature and theology. This synchronic interaction is centered on Jesus, an innocent man acting on behalf of others, as romance; Pilate, unable or unwilling to act justly in an unwanted and unavoidable particular circumstance, as tragedy; Thomas and the Jews, variations on the theme of seeing and not seeing as irony; and Peter, who denies Christ and later recovers, as comedy. These characters' function as points of exchange, each reaching their defining literary and theological climax during the crucifixion events. Within the FG's narrative these characters also serve as imaginative points of contact and identification for the reader at which the reader's own faith response may be placed within the literary and theological milieu of the Fourth Gospel. Conceptually, Jesus and romance, Pilate and tragedy, Thomas, the Jews, and irony, and Peter and comedy may be characterized by representation, reduction, negation, and integration, respectively. The variable between these four mythoi and between these characters is the relationship between a belief or an ideal and experience or reality assumed by the work as a whole and/or assumed and displayed by each character.
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Raepple, Eva Maria. "The metaphor of the city in the Book of Revelation : a 'textual image' and incentive for imagination." Thesis, University of St Andrews, 2001. http://hdl.handle.net/10023/13458.
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'And I saw the city, the holy one, the New Jerusalem, coming down out of heaven from God, prepared as a bride, made beautiful for her husband. And I heard a great voice from the throne saying: "See, the home of God is among human beings, he will live with them and they will be his people and he himself, God, will be with them and be their God'. (Rev 21:2-3). Throughout history, the vision of a new city, the heavenly Jerusalem coming down from heaven has inspired human beings to dream about community, society, the world. It has been an incentive to turn unsatisfied longing into utopian idea and ultimately action. The fact that the language of the Apocalypse can inspire human imagination in a highly effective manner certainly contributed to the book's controversial role in the history of New Testament interpretation. The bizarre, often- paradoxical language seems to veil rather than reveal its message. Interestingly, the book never ceased to be an inspiration for artists. It is the thesis of this study that the text embedded world of the Apocalypse can impel the reader or audience into a new understanding of world and cosmos in a manner similar to visual arts. In contrast to conceptual language, art does not confine interpretation but opens space for imagination. Using artistic expression as paradigm therefore offers considerable insights regarding the striking language in the Apocalypse. In this context, a central image, the city as it appears most prevalent in Rev 1:19-3:22; 17:1-18:24 and 21:1- 22:5 is analysed as metaphorical material, which carries the power to incite the reader/audience to create mental images. To imagine provides a vital step in a dynamic interpretive process of understanding in which significant aspects of the metaphor of the city become textual visuality.
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Rankin, Dave Murray. "The inaugural throne-room vision of the Book of Revelation : its background, content and context." Thesis, University of St Andrews, 2002. http://hdl.handle.net/10023/13460.
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Our mandate in this thesis is in essence to tackle and complete two inter-linked, tripartite tasks. Firstly, the sources and traditions of the inaugural throne-vision of the Apocalypse (Rev. 4-5) will be considered; its contents and omissions will be closely examined; and its progressive context will be traced throughout the book with special attention being given to its relationship with the final eschatological vision (Rev. 21-22). Secondly, in parallel and in conjunction with these first three objectives, there is a further threefold consideration which stems from this primary analysis. This secondary concern will deal with the doctrine of God, the Christology of the Lamb, and the eschatological hope of the Christian. These tasks will serve to firmly anchor Revelation in its Jewish traditional background, and John's methods employed in handling these sources will be described. The comparison of the inaugural and the final throne-room visions will be made, and also their resemblance with and difference from other throne-room scenes will be highlighted. Finally John's theological messages, that develop from this, will be detailed.
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Rudman, Dominic. "Determinism in the Book of Ecclesiastes." Thesis, University of St Andrews, 1998. http://hdl.handle.net/10023/13794.
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This thesis considers the evidence for current assertions that the book of Ecclesiastes is a deterministic work composed during the Hellenistic period. It reviews the linguistic and socioeconomic arguments for its dating either to Persian or Hellenistic times, and concludes in favour of the latter (Chapter 1). An examination of key terms occurring in passages thought to be deterministic follows. The contexts in which these terms are used support the thesis that Qohelet was a determinist, and that this concept is expressed in the catalogue of seasons in 3:1-8 (Chapter 2). Recently, Joseph Blenkinsopp has challenged deterministic readings of 3:1-8 on new grounds: this thesis provides a response to the specific criticisms raised by his article (Chapter 3). Thereafter, it goes on to discuss the question of whether "the work of God" and "the work which is done under the sun" are equivalent, providing fresh evidence is produced to demonstrate that this is indeed the case (Chapter 4), and offering a new explanation as to how Qohelet may have reconciled the concept of determinism with free will (Chapter 5). Thereafter, it considers the activity of God in the sphere of human emotions and concludes that the ultimate decision not just about what human beings do, but about what they feel, rests with God (Chapters 6, 7). Finally, this thesis views the determinism of Ecclesiastes against its Jewish background and possible Stoic sources : it reaches the conclusion that Qohelet's thought and manner of expression is fundamentally Hebraic but that he probably had some knowledge of Stoic determinism as well (Chapters 8, 9). The apparent connection with early Jewish deterministic texts and Stoicism supports the current consensus that the book of Ecclesiastes was composed in the period 250-225 B.C.E.
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Such, W. A. "Τὸ βδἐλυγμα tὴζ ἐρημὡδ εωv in Mark 13:14 : its historical reference and its impact in Mark 13 and in the context of Mark's gospel". Thesis, University of St Andrews, 1998. http://hdl.handle.net/10023/14149.
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In spite of the wealth of material on Mark 13:14 the phrase [greek characters] has not been syntactically exegeted sufficiently in respect to chapter 13, nor its place assessed in the formation of Mark's gospel. Our study demonstrates the fundamental significance of v.14 as the syntactical focal point of vv.5-13, that content, temporal indicators and link words are shaped syntactically in w.5-13 to peak at v.14, and that [greek characters] is uniquely to of v.4. A realization of this connection is the single indispensable clue unlocking eschatological notions in chapter 13. Further, by positing that v.14, coupled with v.26-27, produces a double focus in the chapter, we demonstrate its importance for vv.15-37. The advent of [greek characters] is the sign launching the end-time setting in motion an imminent parousia. This sign is connected with the Jerusalem temple's destruction by the Roman commander Titus in September 70 C.E. Titus is the referent in 13:14, though our contention is that originally in pre-Markan material in v.l4, the reference was to the crisis in 39-41 C.E. when the emperor Gaius Caligula attempted to erect an image of himself in the temple in Jerusalem. Mark obtained material from this episode and adapted it to indicate not the deified image of a Roman emperor but an individual abominator, Titus, who was [greek characters]. An examination of Josephus' War demonstrates that Judeans inhabiting the region after September 70 C.E. were in a position to flee according to 13:14b. Mark's Jewish Gentile community, located in Syria or one of the Transjordanian Hellenistic cities, must brace itself for a worsening period of turmoil in the light of the operational end-time sign in the temple in Jerusalem. The task of the community is to proclaim the gospel among the nations (13:10). Their final vindication will occur with the parousia of the Son of Man.
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Cousland, J. R. C. "The crowds in the Gospel of Matthew." Thesis, University of St Andrews, 1992. http://hdl.handle.net/10023/14106.
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Of the three major groups in Matthew's gospel, the disciples, the Jewish leaders and the crowds, it is the last of these, the crowds, which is most ambiguous. While the disposition of the disciples and the Jewish leaders toward Jesus is readily apparent, it is less so with the crowds. They have been characterized as ambivalent in their relationship to Jesus, and this ambivalence is borne out by the fact that some scholars have readily interpreted them in a negative light, others in a more positive light. As neither of these interpretations is especially compelling, the problem of the crowds has reached a critical impasse. It is the intention of this work to resolve this impasse, and explain the ambiguities of Matthew's portrayal, by offering a full-fledged examination of Matthew's understanding of the ὄχλοι. It begins by analyzing Matthew's use of the word ὄχλος, and determines that this word alone is used to refer to the crowds, and denotes a specific group. Matthew does rely on his sources for his portrayal of the crowds, but he has both clarified and stylized the portrayal. When Matthew's contradictory mission directives are analyzed, it emerges that the crowds are Jewish. After defining the crowds, it goes on to examine the crowds' actions and statements. It begins with a discussion of the crowds following of Jesus, and determines that the crowds follow Jesus not out of a "qualitative allegiance", but because they are needy. The crowds' astonishment in the face of Jesus' words and deeds does not indicate commitment on their part, but rather an incipient favourable response to Jesus. Their use of the title "Son of David" indicates a growing insight into Jesus' true nature, but one that ultimately fails to develop. Their designation of Jesus as "a prophet" indicates the inadequacy of their perceptions. It also adumbrates their final rejection of Jesus, a rejection which culminates in their joining with their leaders to accept responsibility for Jesus' death. The reproaches levelled against the crowds by Jesus in chapter 13 do not readily fit in with this portrayal of the crowds of Jesus' day, and are best seen as referring to the experience of Matthew's church. When the crowds are examined in the timeframe of Matthew's church, they are best regarded as Jews, and not members of Matthew's church. They are attracted to the church because of its authority to heal and forgive sins. They attach themselves to the community in large numbers, listen to the church's kerygma, but ultimately fall away when the church loses its thaumaturgic ability. Persecution by the Jewish leaders, particularly the Pharisees, may have provoked this crisis. After this, the crowds no longer heed the community's message, and appear to fall back under the sway of the Pharisees. Matthew's church reproaches the crowd for its obduracy, and embarks on its mission to all nations. The ambiguity in Matthew's depiction of the crowds is the result of two factors. In his portrayal of the crowds of Jesus' day, the ὄχλοι are used with two contradictory intentions in mind. On the one hand, they are used christologically to enhance the picture of Jesus, and to represent the side of Israel which welcomes its messiah. On the other hand, they are used apologetically, to show how Israel missed its messiah and ended up putting him to death. The second reason for the ambiguity of Matthew's account, is that the crowds sometimes, particularly in Matthew 13, represent the crowds of Matthew's day. This juxtaposition of the two temporal levels produces a refracted picture of the crowds, which also makes them appear ambiguous.
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Petrotta, Anthony J. "The Book of Micah : studies in the text, versions and history of interpretation, with special reference to Micah 4:14-5:5." Thesis, University of St Andrews, 1985. http://hdl.handle.net/10023/13799.
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Yokota, Paul. "Jesus the Messiah of Israel : a study of Matthew's messianic interpretation of scripture as a contribution to narrative study of his Christology." Thesis, University of St Andrews, 2005. http://hdl.handle.net/10023/11127.
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The purpose of this thesis is to study Matthew's messianic interpretation of Scripture as a contribution to narrative study of his Christo logy. While narrative approach to the Gospels has been appreciated in Gospel studies, it has often failed to take seriously into account the distinctive nature of the Gospel text, that is, its relation with the Old Testament. Thus, in order to remedy this deficiency of the narrative approach, this thesis attempts to study Matthew's messianic interpretation of the Old Testament and integrate the results of it into understanding of Matthew's narrative presentation of Jesus. The study of Matthew's messianic interpretation of the Old Testament, furthermore, helps us to understand Matthew's Christology in its historical context from which early narrative criticism has tended to distance itself. This thesis attempts to explore early Jewish messianic interpretation of the Scripture so as to understand the significance or effect of Matthew's messianic interpretation of the Old Testament upon the implied reader of Matthew.
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Popa, Adrian. "Proverbs and creation : a study in poetics and theology." Thesis, University of Wales Trinity Saint David, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683157.
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Davies-Browne, Bankole P. "The significance of parallels between the 'Testament of Solomon' and Jewish literature of late antiquity (between the closing centuries BCE and the Talmudic era) and the New Testament." Thesis, University of St Andrews, 2004. http://hdl.handle.net/10023/2685.
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The TSol is a Christian composition of late antiquity which narrates the story about how King Solomon built the Temple of God with the aid of demons he subjugated. Comparative analysis between the TSol and Jewish literature of late antiquity (between the closing centuries BCE and the Talmudic era), and the New Testament is primarily to establish any literary dependence and explore the nature of contact between the TSol and these materials; and also to isolate Jewish elements in the TSol. The Jewish materials discussed are the Hebrew Bible, the LXX, Tobit, Wisdom of Solomon, Pseudo-Philo, certain Qumran documents (11 PsApa and the Copper scroll), Josephus' Jewish Antiquities, Ecclesiastes, Proverbs, Song of Songs, rabbinic literature, and certain Aramaic incantation texts. My research has shown that parallels do exist between the TSol, the Jewish literature discussed and the New Testament. The parallels between the TSol and the aforementioned literature are twofold: verbal and conceptual. Verbal parallels occur in the form of technical terminology; quotations, allusions and echoes. The second type of parallels appears in the form of motifs, themes, structural elements and ideas. These parallels seem to dominate in my analysis. There is no need to explain the parallels between the TSol and the literature discussed in terms of literary dependence. I have attempted to demonstrate that these parallels in most of the literature are indicative of indirect influence through shared use of the biblical tradition: motifs, stories and themes regarding King Solomon; a common fund of oral tradition(s) regarding Solomon's magical power over demonic world; shared literary language, milieu, and cultural conventions. Moreover, the author of the TSol seems to have recycled Jewish materials pertaining to Solomon and related motifs in his work. Apart from the New Testament, the best case for a direct influence of a Jewish work on the TSol is Tobit.
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De, Milander Cornelia. "Contemporary implications of the first-century counter-ethos of Jesus to the scripted universe of gender and health in John 4 & 9 : a narrative-critical analysis." Thesis, Stellenbosch : Stellenbosch University, 2015. http://hdl.handle.net/10019.1/96942.
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Thesis (MTh)--Stellenbosch University, 2015.<br>ENGLISH ABSTRACT: South Africans are confronted on a daily basis with the social inequality among individuals which greatly inspires violence, victimisation, discrimination and life-denying ethos. These acts of injustice are not simply inspired by formal laws and policies, but spurred on by various ideological and symbolic categories and power structures. In a way, social behaviour can be said to be ‘scripted’ by the ideologies, perceptions and language internalised, normalised and passed on within society at large. One does not have to look very far to see the way in which this ‘script’ functions in South Africa and what impact the pre-determined and ‘scripted’ identity markers of gender and health have on individuals and groups, as categories like man, woman, HIV positive, and disabled already trigger a set of preconceived ideas and expectations regarding these individuals. The normalisation of this ‘script’ and its social hierarchies is extremely counter-productive as it often pre-determines the value, abilities, potential, limitations and ‘appropriate’ ethos of individuals and groups on the basis of the categories they fall into. The scripted nature of society is however not a twenty-first century phenomenon, but something deeply integral also to life in first century Palestine. This script interpreted, determined and reinforced the prescribed status, agency and ethos of different individuals and identity markers of health and gender were paramount in this process of scripting. Part of this ‘scripted’ world was Jesus of Nazareth. However, upon reading the narratives of John 4:1-42 and 9:1-41, it would appear that the relationship between the societal script and the actual ethos of Jesus was anything but simplistic. Upon reading these two episodes against the grain of the first century societal script, Jesus’ ethos as a Jewish man in relation to a somewhat questionable Samaritan female and blind and impure beggar brings forth some inconsistencies toward the script. It would seem as if Jesus was reluctant to read his context one dimensionally and simply comply with popular custom and ideology. The aim of this study would therefore be to explore whether these inconsistencies between the societal script and the ethos of Jesus could be of any significance in an analogously scripted twenty-first century South Africa, a society pleading for critical reflection upon the societal script. When the possible ‘counter-ethos’ of Jesus is considered, faith communities might be challenged to embrace the fragility of social categories and hierarchies and perhaps embody a similar critical attitude and ethos toward the life-denying societal script and its taken-for-granted assumptions.<br>AFRIKAANSE OPSOMMING: Suid-Afrikaners word daagliks gekonfronteer met die sosiaal ongelyke stand van ons samelewing. Hierdie ongelykhede is grootliks verantwoordelik vir geweld, viktimisasie, diskriminasie en nie-lewensgewende etos. Die bogenoemde word egter nie bloot deur formele wette geïnspireer nie, maar aangevuur deur verskeie ideologiese en simboliese kategorieë en magstrukture. Sosiale gedrag kan as’t ware gesien word as ʼn voorafbepaalde teks, ondersteun deur die ideologieë, persepsies en taal wat ons internaliseer, normaliseer en aan ander oordra. Hierdie voorafbepaalde ‘samelewingsteks’ is uiters prominent in Suid-Afrika, waar ʼn bepaalde status, etos en grense dikwels aan individue gegee word op die basis van identiteits-merkers van onder andere gender en gesondheid. Die identifisering van iemand as man, vrou, MIV positief, gestremd, ensovoorts spreek ideologiese boekdele van hul plek, doel en perke in die samelewing. In hierdie sin dien die vooropgestelde ‘samelewingsteks’ ʼn uiters teenproduktiewe rol, aangesien dit die waarde, vermoëns, potensiaal, en ‘korrekte’ etos van individue vooraf bepaal op grond van die simboliese kategorieë waarin hul val. Die voorafbepaalde ‘samelewingsteks’ herbevestig dikwels sosiale hiërargieë, wat ongeregtigheid normaliseer en bevorder. Hierdie is egter nie net ʼn een-en-twintigste eeu se verskynsel nie, maar iets wat al reeds prominent voorgekom het in eerste eeu se Palestina. Hierdie ‘samelewingsteks’ het die gepaste status en etos van verskillende individue bepaal op die grond van identiteits-merkers, soos die van gender en gesondheid. Dit is ook die samelewing waarin Jesus van Nasaret homself bevind het. Wanneer die narratiewe van Johannes 4:1-42 en 9:1-41 gelees word, kom dit egter voor asof die verhouding tussen hierdie ‘samelewingsteks’ en die etos beliggaam deur Jesus kompleks was. Wanneer die twee episodes in lig van die voorafbepaalde ‘samelewingsteks’ gelees word, blyk Jesus, ʼn Joodse man, se etos teenoor ʼn redelike verdagte Samaritaanse vrou en blinde en onreine bedelaar in spanning te wees met die etos aan hom voorgeskryf. Dit sou voorkom asof Jesus gewaak het teen die eenvoudige beliggaming van wat deur die ‘samelewingsteks’ as gehoord voorgeskryf en verwag is. Die doel van hierdie studie sou daarom wees om te ondersoek of die spanning tussen die eerste eeu se ‘samelewingsteks’ en die ware beliggaamde etos van Jesus enigsins betekenisvol kan wees in lyn van die een-en-twintigste eeu se voorafbepaalde ‘samelewingsteks’ in ʼn land wat ryp is vir kritiese refleksie op dit wat as ‘normaal’ en ‘korrek’ beskou word. Die moontlike ‘kontra-etos' van Jesus kan geloofsgemeenskappe uitdaag om die broosheid van sosiale en simboliese kategorieë en hiërargieë aan te gryp en ʼn soortgelyke kritiese houding en etos teenoor die nie-lewegewende ‘samelewingsteks’ en sy voorveronderstellings te beliggaam.
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Tracy, Elizabeth B. "See me! Hear me! : divine/human relational dialogue in Genesis." Thesis, University of St Andrews, 2013. http://hdl.handle.net/10023/3819.
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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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Blois, Isaac. "Mutual honor as motivation : the boasting motif in Phil 1:26 and 2:16." Thesis, University of St Andrews, 2017. http://hdl.handle.net/10023/12442.
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This thesis 1) argues that Paul's use of the boasting motif in Philippians (1:26; 2:16; cf. 3:3) presents a mutual boast in which three parties participate: Paul, the Philippians, and God/Christ, and 2) demonstrates that such mutual boasting is both theologically warranted and culturally intelligible. The theological warrant for mutual boasting or honor appears through attending to the wider contexts of the Scriptural texts to which Paul alludes in the key exhortation section of the epistle (2:12-16), most importantly his allusion to Deut 32:5 in Phil 2:15 and to Isa 49:4 in Phil 2:16. The wider context of Deut 32 includes reference to the covenant ceremony at the close of the law-code (Deut 26:16-19), where mutual honor appears in the relationship established between YHWH and Israel, with Israel being exalted to become a καύχημα for YHWH (Deut 26:19 LXX). The wider context of Isa 49:4 incorporates the important motif of the reward of the Servant (Isa 49:4b; 53:12), whose calling to facilitate Israel's glorious restoration (42:6-9; 49:6), though his labor was “in vain” (49:4), gains YHWH's promise that the Servant himself will be glorified (49:5). By drawing on both of these Scriptural contexts Paul presents the mutual honor arising from the Philippians' obedience as the eschatologically restored “children of God” (Phil 2:15) as engendering a καύχημα that is mutually shared between themselves (cf. 3:21), God who receives the glory from their righteousness (1:11), and Paul as the servant figure whose labor among them is now “not in vain” (2:16). This presentation of mutual boasting would also have been culturally intelligible in light of the nature of friendship and family relationships in the Roman world of first-century Philippi. Paul presents his relationship with the Philippians in terms both reminiscent of friendship and overtly drawn from kinship relations (cf. ἀδελφοί in 1:12, 14; 3:1, 13, 17; 4:1). In the Greco-Roman world, these two relational paradigms were conspicuous in their promotion of mutual honor, since friends were expected to work toward each other's honor, as were brothers. In view of the cultural expectation of sharing honor, friends and brothers were also able to deploy the reality of mutual honor for the purpose of exhortation, as can be seen in the rhetoric of Roman letter writers. In particular, Cicero, Seneca, and Fronto presuppose in their letters the motivational power that appealing to a regard for mutual honor has when issuing advice or commands. It is in the final chapter of this study that we treat Paul's motivation of the Philippians towards obedience by drawing on this cultural script of mutual honor as the “vehicle” for communicating his theology, appealing to such mutual honor at 2:16 to motivate the Philippians to “work out their salvation with fear and trembling” (2:12) and to “do all things without grumbling or disputing” (2:14).
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Sullivan, Steven Paul. "Text and context : the use of the Isaianic new Exodus in Romans 9-11." Thesis, University of Wales Trinity Saint David, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683087.
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Cozart, R. "An investigation into the significance of the promise of a new Exodus of Israel in the Letter to the Ephesians." Thesis, University of Wales Trinity Saint David, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683100.
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Mosse, Martin. "The three gospels : the synoptic problem in the light of ancient history." Thesis, University of Wales Trinity Saint David, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683202.
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Shin, Bong Chur. "New Exodus motif in the Letter to the Hebrews." Thesis, University of Wales Trinity Saint David, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683246.
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Henry, John. "Unclarity of expression in the letters of John and its elucidation according to four recent commentaries." Thesis, University of Wales Trinity Saint David, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683348.
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Macaskill, Grant. "Wisdom and apocalyptic in the Gospel of Matthew : a comparative study with 1 Enoch and 4QInstruction." Thesis, University of St Andrews, 2005. http://hdl.handle.net/10023/7356.
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Recent scholarship has demonstrated that Matthew's gospel has significantly developed both sapiential and apocalyptic elements within its narrative. Little attention has been paid, however, to the question of how these two features of Matthew's gospel might relate to one another. It is this gap in scholarly literature that the present study is intended to fill, by means of a comparative study with two other texts of mixed genre: 1 Enoch and 4QInstruction. An examination of these texts demonstrates that each is marked by an inaugurated eschatology, within which the revealing of wisdom to an elect group, defined in distinction to the Jewish parent group, serves as the pivotal moment of inauguration. In addition, within 4QInstruction the idea is developed that possession of this revealed wisdom allows the remnant to live in fidelity to the will of the Creator and to the patterns built-in to the original creation. Thus, possession of revealed wisdom facilitates a recovery of creation. These findings provide lines of enquiry that may be brought to Matthew. Three sections of the gospel are examined (chapters 5-7; 11-12; 24-25). It is argued that Jesus is presented as an eschatological figure who reveals wisdom to an elect group. This wisdom cannot be reduced to great moral insight or interpretation of Torah, but is presented as prophetic revelation, happening in eschatological time. It remains the case, however, that Matthew presents it as wisdom and presents Jesus as a sage. More tentatively, it is suggested that creation provides the patterns for the ethical requirements of Jesus' wisdom, thus indicating that the idea of restored creation is also at work in Matthew. The fall of the temple may also be connected in Matthew's narrative to such a restoration, but again, the evidence for this is not clear.
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Murayama-Cain, Yumi. "The Bible in imperial Japan, 1850-1950." Thesis, University of St Andrews, 2010. http://hdl.handle.net/10023/1717.
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This thesis undertakes to apply some of the insights from postcolonial criticism to understand the history of Christianity in Japan, focusing on key Christian thinkers in the period since Japan’s national isolation ended in the mid 19th century. It studies these theologians' interaction with the the Bible as a “canonical”text in the Western civilisation, arguing for a two-way connection between Japan’s reception of Christianity and reaction to the West. In particular, it considers the process through which Christianity was employed to support or criticise Japan’s colonial discourse against neighbouring Asian countries. In this process, I argue that interpretation of the Bible was a political act, informed not simply by the text itself, but also by the interpreter’s positionality in the society. The thesis starts by reviewing the history of Christianity in Japan. The core of the thesis consists of three chapters, each of which considers the thought of two contemporaries. Ebina Danjo (1866-1937) and Uchimura Kanzo (1861-1930) were two first-generation Christians who converted to Christianity through missionaries from the United States, and responded to Japan’s westernisation and military expansion from opposite perspectives. Kagawa Toyohiko (1888-1960) and Yanaihara Tadao (1893-1961) spoke about the country’s situation in the years preceding the Asia-Pacific War (1941-1945), and again reached two different conclusions. Nagai Takashi (1908-1951) and Kitamori Kazo (1916-1998) were Christian voices immediately after the war, and both dealt with the issue of suffering. Each chapter explores how the formation of their thoughts was driven by their particular historical, economic, and social backgrounds. The concluding chapter outlines Christian thought in Japan today and deals with the major issue facing Japanese theology: cultural essentialism.
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Jung, Gun. "Revelation and language : a study in Eberhard Jüngel's trinitarian approach to the doctrine of the Bible." Thesis, University of Wales Trinity Saint David, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683345.
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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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Coxon, Paul. "The Paschal New Exodus in John's Gospel : an interpretative key, with particular reference to Chapters 5-10." Thesis, University of Wales Trinity Saint David, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683362.
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Spoelstra, Joshua Joel. "Life preservation in Genesis and Exodus : an exegetical study of the Tebāh." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/85765.
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Davies, James P. "Paul among the apocalypses? : an evaluation of the 'apocalyptic Paul' in the context of Jewish and Christian apocalyptic literature." Thesis, University of St Andrews, 2015. http://hdl.handle.net/10023/6945.
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One of the most lively and enduring debates in New Testament studies is the question of the significance of ‘apocalyptic' thought in Paul. This has recently given birth to a group of scholars, with a common theological genealogy, who share a concern to emphasise the ‘apocalyptic' nature of Paul's gospel. Leading figures of this group are J. Louis Martyn, Martinus de Boer, Beverly Gaventa and Douglas Campbell. The work of this group has not been received without criticism, drawing fire from various quarters. However, what is often lacking (on both sides) is detailed engagement with the texts of the Jewish and Christian apocalypses. This dissertation attempts to evaluate the ‘apocalyptic Paul' movement through an examination of its major theological emphases in the light of the Jewish apocalypses 1 Enoch, 4 Ezra, 2 Baruch and the Christian book of Revelation. Placing Paul in this literary and historical context confirms his place as an apocalyptic thinker, but raises important questions about how this is construed in these recent approaches. Each chapter will address one of four interrelated themes: epistemology, eschatology, cosmology and soteriology. The study intends to suggest that the ‘apocalyptic Paul' movement is characterised at key points in each area by potentially false dichotomies, strict dualisms which unnecessarily screen out what Paul's apocalyptic thought affirms.
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Wooden, R. Glenn. "The Book of Daniel and manticism : a critical assessment of the view that the Book of Daniel derives from a mantic tradition." Thesis, University of St Andrews, 2001. http://hdl.handle.net/10023/2727.
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This dissertation examines the consensus view that is based on Hans-Peter Müller's 1969 and 1972 articles: Daniel was a mantic wise man in the Mesopotamian ASA court, and this was the self-understanding or aspiration of the maskilim of Dan 11:33, 35, 12:3, 10, who wrote the book. Chapter 1 reviews the arguments that make the mantic connection and Chapter 2 concludes that a direct connection with the Danes of Aqht, Ezek, and Jub, and with the angel in 1 Enoch should be rejected. There is evidence that the tradition of a priest in Ezra 8: 2 and Neh 10: 7, and found also in the superscription to the Old Greek of Bel, and 4 Ezra 12:10-11, and suggested the name. Chapter 3 concludes that the portrayal of the court diviners in Dan 1-6 is wholly negative and includes both the diviners, and the essence of the professions, i. e., the ability to interpret a divine revelation. The critique is conveyed through the story line, explicit criticisms, irony, and humour. Chapter 4 concludes that Daniel, the interpreter of dreams and the writing on the wall, is distinguished from every other character and role. In the final form of Dan, Daniel as the divinely assisted each time he interprets, just as when he receives help from an interpreting angel in Dan 7-12. Chapter 5 demonstrates that the portrayal of Daniel as the divinely assisted interpreter makes sense of the reinterpretation of old prophecies against the Assyrians as prophecies against Antiochus IV Epiphanes. Hab 2:2-4 and Isa 52-53 were also understood as predictions about the maskilim themselves. Comparisons are then made with the Teacher of Righteousness, the writers of the Hodayot, and with three Essenes portrayed by Josephus. These too were portrayed as divinely assisted interpreters.
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Van, Deventer Hendrik Jakobus. "The semantic field 'salvation' in Paul's major epistels [Microfiche] : a componential analysis of his soteriological metaphors." Thesis, Stellenbosch : Stellenbosch University, 1986. http://hdl.handle.net/10019.1/65417.
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Microreproduction of original thesis.<br>Thesis (DTh)--Stellenbosch University, 1986.<br>Some digitised pages may appear illegible due to the condition of the original microfiche copy.<br>ENGLISH ABSTRACT: no abstract available<br>AFRIKAANSE OPSOMMING: geen opsomming
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Gilthvedt, Gary E. "Dying 'through the law to the law' (Gal. 2.19)." Thesis, University of St Andrews, 1990. http://hdl.handle.net/10023/2791.
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In the Letter to the Galatians the law has been superseded by Christ's cross and faith in Christ is contrasted to the law. The juxtaposition of the law and the cross occurs in 2.19, where Paul speaks of them in terms of dying and living. The purpose of the present study is to do four things. First, Paul's letters have been examined for their uses in context of 'cross, crucifixion' and 'law', so that the basis for theological reflection might be the texts themselves. We conclude that although Paul's references to 'law' oscillate in stridency and meaning, and his references to 'cross, crucifixion' are few, the law and cross represent the before and after of Paul's life. Second, our exegesis of Gal 2.19 leads to three observations. 'Dying to-living to' refers to death and life within specific relationships, that to law and that with God. 'Being crucified with' refers to Paul's own inclusion and participation in the death of Christ, so that when Christ died Paul also died. 'Through the law' indicates the death-bringing character of the law itself. Behind Paul's statements about dying and living are the death and resurrection of Christ, which serve as the frame of reference for Paul. Third, Gal 2.19 has been compared to the argument of Galatians 2-3,4.1-7, and Paul's summary statement in 6.14-15. Our test question is what Paul means by dying 'through law' and whether law should be understood as the cause of death. s Finally, it is the conclusion of this study that Paul views the law as death-bringer, causing the death of Christ and the death of Paul in relation to law. This heightens the singularly life-giving character of faith in Christ.
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Tollington, Janet Elizabeth. "Continuity and divergence : a study of Haggai and Zechariah 1-8 in relation to earlier Old Testament prophetic literature." Thesis, University of Oxford, 1991. http://ora.ox.ac.uk/objects/uuid:06c75e99-566d-49b6-8301-26addd8cff33.
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The purpose of this thesis is to make a thematic study of the Books of Haggai and Zechariah 1-6 in order firstly to identify the ways in which classical prophetic methods and traditions are continued and developed in these works and secondly to consider the reasons for any divergence in thought and style. The study is based on the hypothesis that the community of Israel underwent radical change as a result of the fall of Jerusalem and the Babylonian exile and that during the restoration period, under Persian rule, fundamental distinctions in theological understanding and the phenomenon of prophecy arose. The thesis contains six major chapters. The first is introductory and considers the composite nature of the books and the possibility of distinguishing and dating the different strata. The second compares the status, authority and roie within the community of Haggai and Zechariah with those of their prophetic predecessors. Chapter three studies the ways in which the prophetic messages were received and transmitted and includes a discussion on the development of angeloiogy. Specific themes which are important in Haggai and Zechariah 1-8 are dealt with in the next three chapters; issues relating to Israel's leadership and ideas of messianism; ideas about divine judgement and punishment upon the nation; and thoughts on the relationships between other nations, Israel and her God. Each of these compares the treatment of the themes with that found in the classical prophetic books and also considers the respective use that is made of other Old Testament material. Conclusions were drawn in each chapter and these have been collated in the short final chapter. The study concluded that Haggai stood firmly in the classical prophetic tradition while Zechariah was more innovative in respect of prophetic method and at times radical in the theological ideas he proclaimed.
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Weinmann, Clifford Frank. "God in Romeine 5-8 : 'n eksegeties-teologiese ondersoek na relevante Ou Testamentiese gedeeltes en Romeine 5-8 (Afrikaans)." Thesis, University of Pretoria, 2001. http://hdl.handle.net/2263/23019.
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Thomson, Christopher. "The removal of sin in the book of Zechariah." Thesis, University of Cambridge, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.608137.
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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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Kotze, David Andries. "Personifikasie van Jerusalem in die boek Klaagliedere." Thesis, 2014. http://hdl.handle.net/10210/9922.
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M.A. (Biblical Studies)<br>The aim of this study is idiom, personification, and book of Lamentations. to investigate the use thereof the metaphorical as found in the The method that has been justified combination of exegetic steps. Work has chapters, but the book as followed in this investigation is a both the synchronous and diachronic primarily been done on the first two a whole has also been implicated. Within the use of personification as poetic language functioning in the respective lamentations, the poet highlights the sorrow of Jerusalem to the reader. Jerusalem is 'presented to the reader by means of personification figures, e.g. widow, empress, conscript and daughter of Zion. Personification creates stress and expectations on the part of the reader. The personified Jerusalem enters into conversation with God as well as the passersby, and this prompts the forming of dialogue. The attention of the reader is drawn and kept by the use of the direct as well as the indirect speech of the poet. The reason for the fall of Jerusalem, viz. her sins, is discovered by means of dialogue which is formed with the help of personification. The destruction is God's way of punishing her for her sins. perand upon reader The characteristics of the different personalities of sonification, e.g. mourn, loneliness, conversation, eye mouth, allow the reader to experience the grief imposed Jerusalem. The grief of Jerusalem is described to the in terms of human characteristics (personification). By using personification, the poet highlights the relationships between the widow and, respectively, God, friends and enemies. It is mentioned how these relationships had been in the past, as well as the way they are now after the destruction of Jerusalem. The poet's use of personification as poetic idiom results in the reader becoming involved in the grief inflicted upon Jerusalem and in this way the grief is accentuated strongly.