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Dissertations / Theses on the topic 'Exegesis of the New Testament'

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Published: 4 June 2021
Last updated: 12 February 2022

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1

Cruz, Joerley Orlando de Oliveira. "Javé é único ( ehad) em Dt 6,4-9." Universidade Metodista de São Paulo, 2011. http://tede.metodista.br/jspui/handle/tede/182.

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Made available in DSpace on 2016-08-03T12:18:45Z (GMT). No. of bitstreams: 1 Joerley Orlando de Oliveira Cruz.pdf: 363159 bytes, checksum: bfcd4e19789a6dfaee3268dfb6157339 (MD5) Previous issue date: 2011-01-31
As from of exegetical analysis of Deuteronomy 6,4-9, this work approach the meaning of unicity of God, your respect with the law, and the mutual relation between the Trinity´s Persons in defence of one God represented by Persons. In beginning we think in Deuteronomy 6,4-9 about text located in one of books more importants in formation of Israel´s nation. The importance happen with legal constitution that manage nation´s life, and the feeling that nation sustain during her history. Our investigation conduct us to one God that today we sustains yet, with perception of presence and prominence of three Trinity Persons. Our conclusion will find comprise that God Javé of Deuteronomy 6,4-9 be present and proceed, with involvement active how Father, Son through Jesus, and Holy Spirit, that move and talk together with nation, similar called attention of Israel with the voice that invite to listen.
A partir da análise exegética de Deuteronômio 6,4-9, esta pesquisa aborda o significado da unicidade de Deus, sua relação com a Lei, em defesa do Único Deus representado por elas. Em princípio, pensamos em Deuteronômio 6,4-9 por ser um texto localizado em um dos livros mais importantes na formação do povo de Israel. A importância se faz em meio à constituição legal que rege a vida do povo, como também no sentimento que o povo nutre durante sua história posterior. Nossa investigação nos conduzirá ao Deus Único que hoje ainda sustentamos, com a percepção de sua presença, e em sua relevância. Nossa conclusão buscará compreender que o Deus Javé de Deuteronômio 6,4-9 ainda se faz presente e atuante, com sua participação efetiva que se move e caminha em meio ao seu povo, da mesma forma como chamou a atenção de Israel por meio da voz que convida a ouvir.
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2

Calhoun, David Allen. "Aesthetic analysis as a tool in New Testament exegesis an analysis of the parable of the good Samaritan /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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3

Åkermo, Per-Erik. "Sexualitetens olika former och användningsområden i ett antikt : perspektiv med fokus på grekisk-romersk homoerotik." Thesis, Linköping University, Department of Culture and Communication, 2007. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-8185.

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I och med debatten om huruvida äktenskap för homosexuella ska bli en verklighet i dagens samhälle har frågan om sexuell läggning kommit att bli central. Ofta handlar det om människor med en religiös grunduppfattning som debatterar om rätt och fel, naturlig och onaturlig sexualitet. Ofta används nytestamentliga citat hämtade speciellt från aposteln Paulus, men frågan är om hans syn på sexualiteten är densamma som vår? När vi närmar oss dessa texter måste vi vara medvetna om den tidens syn på sexualiteten. Detta för att vi inte ska applicera vår förförståelse av sexualitet på en text som skrivits i en annan tid. I den här uppsatsen vill jag försöka ge en glimt av hur man i den dåtida grekisk-romerska kulturen kan ha sett på sexualiteten i dess kroppsliga och sociala uttrycksformer och funktioner. Detta för att lyfta fram vikten av att placera antika texter som till exempel de skrivna av Paulus i sin rätta kontext, innan vi tolkar in dem i vår tids kontext. Det är så lätt att vi i vår iver att hävda vad som är rätt och fel glömmer texternas ursprungsmiljö och på så sätt enligt min mening tolkar dem på ett ofullkomligt sätt. Jag menar att det är viktigt att se texten i sin ursprungsmiljö för att kunna förstå till vilka den riktar sig och med vilket syfte och på så sätt nå en bredare tolkning.

Jag vill med denna uppsats göra ett försök att placera in Paulus kritik mot homoerotiska relationer i Romarbrevet 1:26-27 samt 1 Korintierbrevet 6:9-10 i sin tids kontext. Frågan blir då vilka traditioner som var rådande i den hellenistisk-romerska miljön? Hur beskrev man kroppens funktion med fokus på den sexuella funktionen? Hur uppfattade man sexuella relationer mellan två personer av samma kön? Betraktades sexuella relationer mellan kvinnor på ett särskilt sätt? Hur bedömde den grekiska alternativt den romerska traditionen sexuella relationer, vilka ansågs naturliga och vilka ansågs onaturliga?

Hur kan man tolka de ovan nämnda bibelcitaten?

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4

Hedman, Hanna. "Har kvinnan synliggjorts mer? : en jämförelse av rubrikerna i två bibelöversättningar." Thesis, University of Gävle, Ämnesavdelningen för religionsvetenskap, 2006. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-3626.

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Syftet med uppsatsen är att undersöka hur översättarna bakom de två bibelöversättningarna valt att framställa de gammaltestamentliga kvinnorna i rubrikerna. Den övergripande frågeställning som jag kommer att besvara i den här uppsatsen är:

  • På vilket sätt skiljer sig rubrikerna mellan de två översättningarna åt i hur kvinnor betonas?

Min följdfråga är:

  • Kan en eventuell förändring härledas från de direktiv som låg till grund för översättningsarbetet?

Utifrån den övergripande frågeställning kommer jag att undersöka de rubriker som kvinnor nämns i med utgångspunkt i det som en del av feministteologerna strävar efter, nämligen att synliggöra kvinnan. Min hypotes är att kvinnan har synliggjorts mer i och med den nya bibelöversättningen.

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5

Ödman, Bengt. "Fakta eller förvirring : en granskning av ett par omdiskuterade avsnitt i 1 Korintierbrevet och kommentarer till dessa." Thesis, Uppsala universitet, Teologiska institutionen, 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-212192.

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I 1 Korintierbrevet finns två ofta diskuterade avsnitt som med speciellt fokus på kvinnorna talar om ordningen vid kristna sammankomster: 11:2-16 och 14:34-36. Denna uppsats gör en analys av dessa texter och deras behandling i den vetenskapliga litteraturen. Hur ska man förhålla sig till att kompetenta forskare kommer till rakt motsatta slutsatser? Är det fel i argumentationen, i premisserna, eller saknar vi helt enkelt tillräcklig kunskap? Går det att skilja på vad som är omstritt av exegetiska respektive teologiska skäl? Slutsatsen är att bland tre typer av argumentation som förekommer i litteraturen, som jag kallar den värderande, den datainsamlande respektive den konstruktiva, har forskningen en olycklig slagsida mot den första typen. Alltför mycket har skrivits utan att tillföra något av varken fakta eller ideer - man refererar bara till tidigare forskning och väger olika uppfattningar mot varandra. Om man refererar till andra författares tidigare arbeten utan att gå in på argumenten blir forskningen svår att bedöma efter att nya data tillkommit. Alltför ofta är kriteriet dessutom hur väl en teori stämmer med på förhand given teologi, snarare än en värdering av argumentens stöd i fakta.
In 1 Corinthians we find two much discussed passages which, focusing especially on the women, speak of order at the Christian gatherings: 11:2-16 and 14:34-36. This paper analyses these passages and their treatment in the scholarly literature. How should one relate to the fact that competent scholars reach diametrically opposed conclusions? Is there error in the argumentation, the premises, or do we simply lack sufficient knowledge? Is it possible to distinguish between what is contested for exegetical and for theological reasons? The conclusion is that among three types of argumentation in the literature, which I call value judgments, information gathering, and construction, there is an unfortunate imbalance towards the first type. Too much has been written that adds neither facts nor ideas - there is only references to earlier research and weighing of points of view against each other. If there is only references to other scholars' works and no engagement with the arguments, it is difficult for others to reassess the results after new data has appeared. Too often, also, the conclusions are based on a pre-conceived theology, rather than a weighing of the factual support of the arguments.
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6

Geiger, Marie-Eve. "Les homélies de Jean Chrysostome In principium Actorum (CPG 4371) : projet d'édition critique, traduction et commentaire." Thesis, Lyon, 2018. http://www.theses.fr/2018LYSE2001/document.

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Les quatre homélies de Jean Chrysostome In principium Actorum trouvent leur origine à Antioche entre les années 386 et 397. Elles sont prévues pour la période suivant la fête de Pâques ; le prédicateur s’adresse en particulier aux nouveaux baptisés et il cherche à introduire ses auditeurs à la lecture du livre des Actes des apôtres qui leur est peu familier. Ces textes portent sur l’importance des titres (première homélie), sur le terme « actes » (deuxième homélie), sur le terme « apôtres » (troisième homélie) et sur la raison de la lecture du livre des Actes juste après la fête de Pâques, et non après la fête de la Pentecôte (quatrième homélie). Une homélie sur l’auteur du livre des Actes, aujourd’hui perdue, s’insérait entre le premier et le deuxième texte. On montre que ces homélies forment une « micro-série » ouverte, en lien étroit avec d’autres homélies (De mutatione nominum 1-4, In Genesim sermo 9, In illud : Si esurierit inimicus). L’examen de la tradition manuscrite directe, la prise en compte de la tradition indirecte (eclogae, florilèges, chaîne sur les Actes, tradition arménienne, encomium pour la fête de saint Paul, témoignage dans la littérature byzantine) et l’analyse des premières éditions anciennes permettent de reconstituer l’histoire de ces quatre textes en vue d’une édition critique et de confirmer la cohérence de ce corpus malgré une transmission parfois éclatée. On propose une nouvelle édition des homélies In principium Actorum en la fondant sur des rameaux plus sûrs de la tradition manuscrite grecque. On donne ensuite une nouvelle traduction française des quatre homélies et on présente trois pistes de commentaire. Tout d’abord, la méthode adoptée par le prédicateur pour introduire à la lecture du livre des Actes a des conséquences sur l’exégèse des exemples bibliques choisis : on en montre quelques-unes tout en questionnant la proximité avec un éventuel commentaire suivi et avec des textes d’autres auteurs grecs (Didyme l’Aveugle, notamment). On met en avant l’importance de la mission dans ces homélies : enraciné dans la fête de Pâques, l’appel à la mission permet de créer un lien étroit entre le prédicateur, ses auditeurs et les absents. Ce dernier point mène pour finir à l’étude des visées apologétiques de ces textes : la conversion passe par un retournement de sens et elle se traduit par un changement irréversible de mode de vie, qui doit imiter non seulement celui de Paul mais aussi celui d’autres figures bibliques et du Christ lui-même
The four homilies In principium Actorum originate in the Antiochene period of John Chrysostom's priesthood (386-397). Their liturgical frame is Easter time; the preacher is speaking especially to neophytes and aims at introducing his listeners to the book of the Acts of the Apostles, which they are not familiar with. In these texts the preacher explains the importance of titles (first homily), the word "Acts" (second homily), the word "Apostles" (third homily) and the reasons why this book is read just after Easter, and not after Pentecost (fourth homily). There used to be another homily about the author of the book of the Acts, which is now missing, between the first and the second homily. These homilies form an open "micro-series" which is strongly linked to other homilies (De mutatione nominum 1-4, In Genesim sermo 9, In illud: Si esurierit inimicus). The study of the direct manuscript tradition, the account of the indirect tradition (eclogae, anthologies, catena in Acta Apostolorum, Armenian tradition, encomium for the feast of saint Paul, testimony in Byzantine literature) as well as the analysis of the first editions make it possible to reconstruct the history of these four texts in preparation for their critical edition. It also confirms the coherence of the corpus, although the homilies have not always been transmitted together. The dissertation presents a new edition of the homilies In principium Actorum which is based on more reliable parts of the Greek tradition. A new French translation of the four homilies is also given. The commentary explores three important aspects. First, the preacher's method of introducing the Acts has consequences on the exegesis of the chosen biblical examples: the dissertation shows some of those consequences and questions the proximity to a continuous commentary and to texts from other authors (for instance Didymus the Blind). The importance of the mission in those homilies is then put forward: rooted in the feast of Easter, the call to mission creates a strong relationship between preacher, listeners and absentees. This last point leads to the apologetical aims of the texts: conversion is due to a shift in meaning and results in a complete change of lifestyle, which should imitate Paul's but also the way of life of other biblical figures and of Christ himself
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7

Venetvaara, Susanna. "”Jag är inte sjuk av annat än törst” : Intertextuella relationer mellan kvinnan vid Sykars brunn och Gertrud vid paradisbrunnen." Thesis, Umeå universitet, Institutionen för idé- och samhällsstudier, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-162052.

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8

Hellgren, Samuel. "Jesu mor – från Kana till korset : En hermeneutisk analys av bibelkommentarer till Johannesevangeliet." Thesis, Umeå universitet, Institutionen för idé- och samhällsstudier, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-149291.

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Denna uppsats söker besvara frågan ”Hur tolkas Jesu mor i nutida bibelkommentarer till Johannesevangeliet, utifrån de exegetiska forskningsfälten historicitet, litterärkritik och teologi?”. Syftet är att bidra till ett kritiskt och reflekterande samtal kring den exegetiska bibelkommentaren som genre, och i synnerhet bidra till en ökad förståelse av hur nutida exegetiska bibelkommentarer behandlar en teologiskt omstridd biblisk gestalt. Uppsatsen utgår från en teoretisk utgångspunkt som innebär att exegetik inte kan bedrivas opåverkad av exegetens egna föreställningar, varför skillnader mellan olika tolkningar är att förvänta. Uppsatsen har en kvalitativ, hermeneutisk metodansats. Det metodologiska tillvägagångssättet är att med hjälp av problemformuleringen och arbetsfrågorna analysera och diskutera hur Jesu moders historiska, litterära och teologiska roll i bibeltexterna Joh 2:1-11 och 19:25-27 tolkas i nio utvalda exegetiska kommentarer till Johannesevangeliet.I kapitel 1 introduceras teori, metod, avgränsningar, begrepp, angränsande forskning, material och disposition. I kapitel 2 presenteras de grekiska texterna till de aktuella perikoperna 2:1-11 och 19:25-27, som ett stöd för läsaren. I kapitel 3 analyseras de nio bibelkommentarerna i tur och ordning enligt arbetsfrågorna. I kapitel 4 sätts bibelkommentarernas respektive tolkningar i relation till varandra; och en diskussion kring likheter, skillnader och mönster förs. I samma kapitel presenteras en sammanfattande diskussion, uppsatsens slutsatser och förslag till framtida forskning.Uppsatsens slutsatser är (1) att Jesu mor som historisk gestalt är indirekt föremål för diskussion, genom en mer övergripande diskussion om Johannesevangeliet som ögonvittnesskildring eller ej, (2) att Jesu mor i allmänhet framstår som en rund, statisk (se 1.3 Teori och metod för en förklaring av dessa begrepp) karaktär i de analyserade kommentarerna, och (3) att Jesu mor av de flesta anses som en viktig teologisk gestalt, framförallt som en del i en uppfattad johanneisk teologi om en familj av troende som instiftas av Jesus; en ståndpunkt som dock väcker debatt och möter motstånd
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Kierspel, Lars. "The Jews and the world in the fourth gospel parallelism, function, and context." Tübingen Mohr Siebeck, 2006. http://deposit.d-nb.de/cgi-bin/dokserv?id=2876820&prov=M&dok_var=1&dok_ext=htm.

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10

Ronestjärna, Benjamin. "Att bevara traditionen i skrift : En jämförande studie mellan ”den västliga” kodex Bezae Cantabrigiensis och den Alexandrinska kodex Vaticanus." Thesis, Umeå universitet, Institutionen för idé- och samhällsstudier, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-137746.

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The field of New Testament textual criticism is a vast area with a multitude of manuscripts to examine. Codex Bezae Cantabrigiensis (hereafter referred to as D) is one of the most diverse manuscripts and has fascinated scholars for centuries with its many peculiar and notable read-ings. Where, in textual criticism, the Alexandrian text-type is the normative, D is a landmark within the “Western” text-type. This thesis examines D by collating it and one of the Alexan-drian text-type’s most attested manuscripts, codex Vaticanus (hereafter B). The collation is done using Nestle-Aland’s critical edition Novum Testamentum Graece 28 ed., because of its critical apparatus. However, due to the size of the critical apparatus the collation involves only the Gospel of John. The aim of this thesis is to search for readings in D that could indicate what context it was written in and, further, finding what tradition lies behind D. For this purpose, a database has been constructed, containing all differences between the manuscripts, classified according to types of differences and the parts of speech they involve.This thesis argues that D clarifies many of the readings of the Gospel of John with stylistic and narrative techniques, such as narrative explanations and the addition of prepositions, accu-satives, genitives and reflexive pronouns. Thus, implicit structures are avoided. Because of said clarifications this thesis argues that D was written in an environment where it was necessary to clarify uncertain aspects of the storyline. It is proposed that while Greek was the main language in the context where D was written it was not the first language of the scribe, and dialects may have affected the language in D.This thesis also argues that D reinforces the perception of the story. The Gospel of John uses the perfect tense more often than any of the other gospels, which results in the story often being perceived as ongoing rather than finished, as would be the perception of the reader. D has reinforced this tendency and also avoids theological utterances applicable to anybody, conse-quently keeping the perception in the gospel that of the story. Some passages in D also show that D has incorporated thinking from the synoptic gospels and created its own tradition.In summary, this thesis argues that some of D’s differences in comparison to B are related to provisions made for needs present in the context it was written in.
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Pauliat, Marie. "Parole de Dieu, réponses des hommes : Augustin exégète et prédicateur du premier évangile dans les Sermones in Matthaeum." Thesis, Lyon, 2017. http://www.theses.fr/2017LYSE2039.

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Cette thèse montre que, dans les Sermones in Matthaeum, les interprétations scripturaires développées par Augustin d’Hippone ont fait l’objet d’un choix, que justifie une adaptation pastorale au double contexte historique et liturgique de la prédication. Établi à partir du classement thématique des Mauristes, le « corpus » regroupe des sermons prêchés en différents lieux, entre 393 et 430 ; il se prête donc à une évaluation de ces adaptations.Le chapitre 1 propose une synthèse critique des données contextuelles (historiques, géographiques, sociologiques et liturgiques) concernant ces sermons, comme autant de pierres d’attente à d’éventuelles adaptations ; le chapitre 2 montre que leur texte biblique, souvent vieux latin, a parfois un substrat africain. Les chapitres 3 à 6 analysent l’exégèse d’une vingtaine de sermons choisis pour leur dimension réflexive afin de questionner, de manière inductive, les motifs des adaptations exégétiques. Les études comparent les interprétations du texte commenté à celles présentes dans les autres œuvres augustiniennes et dans la tradition patristique, et intègrent une approche rhétorique. Homilétique, cette exégèse se situe, comme les sermons qui la développent, à l’intersection entre Parole de Dieu (chapitres 3 et 4) et réponses des hommes (chapitres 5 et 6). Elle assume la situation historique dans laquelle elle est élaborée pour, en s’insérant dans la dynamique de la liturgie dont elle reçoit la matière du commentaire et la finalité qui l’oriente, faire en sorte que la res qu’elle transmet de façon quasi sacramentelle par les uerba du prédicateur, fructifie chez les auditeurs.Cette thèse comprend aussi une bibliographie et quatre annexes : un fichier signalétique sur les Sermones in Matthaeum et son résumé, les relevés des occurrences augustiniennes des citations étudiées et la liste des lectures liturgiques de l’Évangile de Matthieu
This doctoral thesis shows that in Sermones in Matthaeum the biblical interpretations developed by Augustine of Hippo were selected in order to comply with a pastoral adaptation to the double historical and liturgical preaching context. Established on the basis of the Maurists’ thematic classification, the corpus contains sermons preached in different places between 393 and 430; it is therefore suitable for evaluating these adaptations. Chapter 1 gives a critical survey of the contextual data (historical, geographical, sociological and liturgical) concerning these sermons, to be taken as potential, adaptable building blocks; chapter 2 shows that the biblical text, often in Old Latin forms, has an African substrate. Chapter 3 to 6 analyse the exegesis of about twenty sermons selected for their reflexive dimension, in order to inductively question the reasons for the exegetical adaptations. The analyses compare the interpretations of the commented text with those present in other Augustinian works and in the Patristic tradition, and integrate a rhetorical approach. Like the sermons which develop it, this homiletic exegesis lies at the intersection of God’s Word (chapter 3 and 4) and men’s answers (chapter 5 and 6). It assumes the historic context in which it is developed and penetrates the dynamic of the liturgy from which it gets the subject of its comment and the aim of its orientation, so that the res which it conveys in a quasi sacramental way through the uerba of the preacher bears fruit within the listeners. This doctoral thesis also includes a bibliography and four annexes: an identification file about the Sermones in Matthaeum and its summary, a summary table of Augustinian occurrences to be found in the analysed quotations and the list of the liturgical readings from Matthew’s Gospel
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Löfberg, Sofia, and Elisabeth Johansson. "Bibelberättelser i undervisningen." Thesis, Högskolan i Gävle, Ämnesavdelningen för religionsvetenskap, 1992. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-7247.

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Hur bedrivs religionsundervisningen på skolorna idag? Hur tolkas och förstås religionsundervisningen av eleverna? Kan man arbeta med bibelberättelser, etik- och moralfrågor inom samma arbetsmoment? I vår undersökning ville vi bl.a. se och förstå: hur lärare praktiskt bland elever arbetar med religionsundervisning och med inriktning mot bibelberättelser hur de presenterar och berättar händelserna för eleverna vilka motiv de har för undervisningen hur eleverna uppfattade undervisningen och innebörden i berättelserna hur man kan väva samman bibelberättelserna med etik- och moralfrågorna
Examensarbete på Grundskollärarlinjen med inr mot åk 1-7 ht 1992.
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13

Bartholomew, Craig G. "Reading Ecclesiastes : Old Testament exegesis and hermeneutical theory /." Roma : Ed. Pontificio istituto biblico, 1998. http://catalogue.bnf.fr/ark:/12148/cb376402342.

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Bartholomew, Craig G. "Reading Ecclesiastes : Old Testament exegesis and hermeneutical theory." Thesis, University of Bristol, 1996. http://hdl.handle.net/1983/9b0201cc-01a9-4959-ae14-ee6957e11ed5.

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Blomgren, Sandra. "Kvinnan som tvättar Jesus fötter : En feministisk närläsning av Luk 7:36-50." Thesis, Uppsala universitet, Teologiska institutionen, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-352781.

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Bibeln är skrivet med ett androcentriskt synsätt. Den är skriven av män, om män och för män. Detta leder till att kvinnorna i biblen är beskrivna utifrån ett manligt perspektiv. I denna uppsats undersöks hur kvinnorna i Lukasevangeliet porträtteras samt hur kvinnobilden som framträder gestaltas i kvinnan som tvättar Jesus fötter i Luk 7:36-50. Detta görs utifrån ett feministiskt synsätt och med en kritiskt granskning av hur detta har uttryckts i tolkningen av perikopen i och med att kvinnan tolkas som prostituerad, trots att detta inte nämns i texten. uppsatsen undersöker frågorna "Hur ser kvinnobilden ut i Lukasevangeliet och hur gestaltas detta i Luk 7:36-50?" samt "Varför har kvinnan i Luk 7:36-50 tolkats som prostituerad?"
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Lorrain, Agnès. "Théodoret de Cyr, Interpretatio in Epistulam ad Romanos : édition, traduction et commentaire." Thesis, Paris 4, 2015. http://www.theses.fr/2015PA040179.

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L’In epistulas Pauli de Théodoret de Cyr (Ve siècle) est le plus ancien commentaire en grec des épîtres de Paul conservé dans sa langue originale. Cette thèse propose l’édition critique du Prologue et de l’In Romanos, à partir de l’examen de tous les manuscrits de la tradition directe ainsi que d’un manuscrit de chaîne. Elle offre aussi la première traduction de cette œuvre en français. Alors que de nombreux travaux se sont penchés sur les principes et les méthodes de l’exégèse antiochienne de l’Ancien Testament, celle du Nouveau Testament est encore assez mal connue. À travers différentes études thématiques, on tente de caractériser la démarche exégétique propre à ce corpus en analysant les éléments structurant le discours ainsi que certaines particularités sémantiques : on met ainsi au jour les lignes de force de l’interprétation à l’œuvre dans un commentaire dont la distance par rapport au texte commenté est minimale. Par ailleurs, on met en lumière le travail de l’exégète par rapport à la source chrysostomienne. Enfin, on étudie les articulations entre exégèse et polémique – discours sur les Juifs, cible marcionite, échos des controverses trinitaires et christologiques – en cherchant des rapprochements avec la tradition exégétique et théologique en ce qui concerne l’argumentation scripturaire. L’analyse de la démarche argumentative aussi bien que la recherche des sources permet de mettre en relief les richesses d’une œuvre qui, à première lecture, semble être une simple paraphrase du texte biblique
Theodoret of Cyrrhus’s In epistulas Pauli (5th c.) is the oldest surviving Greek commentary that has been preserved in the original language. This dissertation presents a critical edition of Theodoret’s prologue and commentary on the Epistle to the Romans based on all the extant direct manuscripts as well as one catena manuscript. It also offers the first translation of the work into the French language. While many scholars have studied the principles and methods of Antiochene exegesis for the Old Testament, the methods used for the New Testament remain largely unexamined. Through different thematic studies, the dissertation explores the exegetical approach which deals with and is shaped by this latter corpus specifically. By analyzing the elements that structure its discourse as well as its semantic tendencies, it sets out to reveal the central features of Theodoret’s exegetical approach despite the minimal distance which he maintains between the Biblical text and his commentary. Special attention is also paid to Theodoret’s use of the works of John Chrysostom in his own writing. Finally, the dissertation explores the relationship between Theodoret’s biblical exegesis and the rich tradition of scriptural quotation both in a historical and theological context. The main focus is on his polemical discourses on the Jews and the Marcionites and also in his writings on the Trinitarian and Christological controversies. Through a careful analysis of the exegete’s approach to scriptural argumentation and his use of sources, we hope to reveal the richness and versatility of a work which, at first glance, appears to be little more than a simple paraphrase of the biblical text
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Llagas, Carlos Manuel Maria A. "Resurrection before Christ an exegesis of Old Testament and intertestamental literature /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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McDonald, Larry S. "New Testament church discipline." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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Smets, Duane Matthew. "The New Testament evangelist." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Simpson, Benjamin I. "Pesher in the New Testament." Theological Research Exchange Network (TREN), 2003. http://www.tren.com.

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Chumley, David A. "New Testament youth ministry principles." Theological Research Exchange Network (TREN), access this title online, 2007. http://dx.doi.org/10.2986/tren.063-0021.

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Thesis (M.A.)--Johnson Bible College, Knoxville, Tenn., 2007.
"Three sections of New Testament scripture will be explored for youth ministry principles: the house-code sections of Ephesians and Colossians (Eph6: 1-4 and Col 3:20-21), the age gender instructions entrusted to Titus (Titus 2: 1-6), and the personal exhortations from Paul to Timothy (1 Tim 4:12 and 2 Tim 2:22)." -- p.2-3 Includes bibliographical references.
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Wilder, Terry L. "New Testament pseudonymity and deception." Thesis, University of Aberdeen, 1998. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU099071.

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This study provides afresh an answer to the question: "If there are pseudonymous letters in the New Testament, what can be said about their intention and reception?" A survey of scholarship shows the need for the present inquiry. Five primary areas are investigated. First, an examination of various Greco-Roman and Christian texts reveals that sometimes in antiquity pseudonymous documents were written with no intention to deceive (e.g. some of the Pythagorean literature). However, not every writing in antiquity was written in the same spirit. For, it is then shown that many writers in Greco-Roman antiquity, including early Christians, had scruples regarding literary property and pseudonymity. Second, a comparison of some Greco-Roman pseudepigraphal epistles with the disputed Pauline letters reveals that non-deceptive pseudonymity is possible for the latter works, if pseudonymous, in the light of the analogy of many of the former writings. Thus, contrary to the views of some scholars, a historical and analogous precedent exists for non-deceptive pseudo-Pauline letters, if present in the NT. Third, a study of the available documentary evidence indicates that the early Church (second-century onwards) generally did not accept apostolic pseudepigrapha, and suggests that it regarded such writings as deceptive. These responses to apostolic pseudepigrapha act as a background against which some of the alleged NT pseudepigrapha are later evaluated. Fourth, an examination of the early Church's understanding of apostolic authority shows the uniqueness of the apostolic office in the first and second centuries. This evidence is marshalled against the assumption that a discontinuity of attributes towards pseudepigrapha exists between the first and second-century Churches. It is suggested that apostolic authority may have provided the impetus to write under the names of the apostles, but that this practice was not acceptable. Finally, it is suggested that the use of the pseudonym may have been less appropriate in letters than in other genres.
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Kim, Hanjay D. "The Mosaic law in the Old Testament and the New Testament." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Loufik, Sharon Kenna. "Spirit baptism a New Testament understanding /." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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Lawson, Thomas Joseph. "The deaconship in the New Testament." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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Jochen, Gregory R. "A New Testament theology of charismata." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Stafford, Barbara Ann. "Bernard Lonergan and New Testament interpretation." Thesis, University of Nottingham, 2008. http://eprints.nottingham.ac.uk/11165/.

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Recent explorations in New Testament hermeneutics registers the need for a more wholistic approach to the text that also takes into consideration the role of the interpreter. This thesis investigates the potential of the theological method of jesuit theologian Bernard Lonergan (d. 1984) in the task of interpretation. His methodology is promising as a hermeneutical tool as his theological framework takes into consideration both theological operations and the theologian as subject. While this study finds that there are distinct advantages in his approach, it also finds that there is need for development in the affective realm. In this regard, the work of Robert Doran is drawn on as a complement to Lonergan's methodology. Doran's contribution is significant, yet it is also restrictive. To broaden the perspective, the thesis draws on Jungian psychological material and it is suggested that both Lonergan's and Doran's findings can be more fully exploited as a hermeneutical tool, if the understanding of the role and function of the symbol is expanded.
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Whale, Peter Richard. "The teaching of New Testament Greek." Thesis, University of Exeter, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.330178.

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Dryden, Jeffrey de Waal. "Psalm 110 in New Testament Christology." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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Elliott, Matthew. "Emotion and the New Testament : a critique of the interpretation of emotion in New Testament studies and an interpretation of the use of emotion in the New Testament." Thesis, University of Aberdeen, 2002. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=229624.

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The study of emotion in psychology and philosophy has seen major advancements in the last twenty years. This has included a new emphasis on the strong cognitive element that is present in all emotions. In large part, this dissertation is an attempt to bring the valuable findings of recent research to our understanding of emotion in the New Testament. The stated goal is to understand, in a broad sense, the use of emotion in the New Testament and how the writers perceived it. To this end, the writer surveys the ideas about emotion that were present in the Greco-Roman world, the Old Testament, and Intertestamental Judaism. The understanding of emotion by some important figures in church history is also studied. This background is then used to gain insight into the use of emotion in the New Testament. Specific, basic emotions are analyzed in the text; including love, joy, hope, jealousy, fear, anger, hatred, and sorrow. This is not a series of articles in the pattern of TDNT, but rather an analysis of emotion in general that uses specific emotions to study the subject in the New Testament. Interwoven into this study is a critique of the understanding of emotion that is predominant in New Testament studies. It is concluded that the New Testament has an appropriate and vital place for emotion in the Christian life. New Testament ethics, interpretation, and theology have often de-emphasized emotion, and this has been a mistake. A strong argument for the importance of emotion in the interpretation of the New Testament is made.
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Blair, Judit M. "De-demonising the Old Testament : an investigation of Azazel, Lilith, Deber, Qeteb and Reshef in the Hebrew Bible." Thesis, University of Edinburgh, 2009. http://hdl.handle.net/1842/3480.

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The subject of demons and demonology has fascinated scholars and non-scholars, ancient and modern alike; it is not surprising that much work has been done on the topic by biblical scholars too. Chapter 1 places the present study within the existing scholarship showing that the early works on ‘OT demonology’ were influenced by comparative religion, anthropology, and an increasing interest in Mesopotamian and Canaanite parallels as well as a concern to seek and find vestiges of ancient religious beliefs in the Old Testament. The consensus of early 20th century scholars regarding what constitutes a ‘demon’ in the Old Testament has not been challenged by modern scholarship. Chapter 2 shows that biblical scholars still commonly turn to the ancient Near Eastern religions and cultures to explain difficult passages in the Hebrew Bible, to find parallels or the ‘original’ of difficult terms and concepts. Since it is generally accepted without challenge that azazel, lilith, deber, qeteb and reshef are the personal names of ‘demons’ appearing in the Hebrew Bible, the necessity arises to return to the texts in order to examine each term in its context. The present study seeks to answer the question whether these five terms are names of ‘demons’ in the Hebrew texts as we have them today. To accomplish its goal the present study will provide an exegesis based on Close Reading of all the relevant biblical passages in which the terms azazel (chapter 3), lilith (chapter 4), deber (chapter 5), qeteb (chapter 6), and reshef (chapter 7) appear. Attention is paid to the linguistic, semantic, and structural levels of the texts. The emphasis is on a close examination of the immediate context in order to determine the function (and if possible the meaning) of each term. The reading focuses on determining how the various signals within the text can guide towards meaning, noting how the (implied) poet/author uses the various poetical/rhetorical devices, especially personification, but also parallelism, similes, irony, and mythological elements. The present study shows that contrary to former and current scholarship there is nothing in the texts to support the view that azazel, lilith, deber, qeteb and reshef are the names of ‘demons’. Azazel appears as the personification of the forces of chaos that threaten the order of creation; his role is to stand in contrast to Yahweh. The context requires that lilith is regarded as a bird, a night bird being the most plausible explanation of the term. Deber, qeteb and reshef are personifications of destructive forces and appear as agents of Yahweh, members of his ’Angels of Evil’ who bring punishment (death) on the people of Israel for disobedience. There is no evidence to suggest that there are mythological figures behind azazel, lilith or the personifications of deber and qeteb. In case of reshef there is a possible connection to the Semitic deity Reshef. However, the mythological motifs are used merely as a poetic device.
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Abasciano, Brian J. "Paul's use of the Old Testament in Romans 9:1-9 : an intertextual and theological exegesis." Thesis, University of Aberdeen, 2004. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU185035.

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This investigation builds upon recent developments in the study of Paul's use of Scripture that centre around the concept of "intertextuality". An exegetical method is proposed, dubbed "intertextual exegesis", which incorporates into a thorough traditional exegesis a comprehensive analysis of Paul's use of Scripture against the background of interpretive traditions surrounding the texts alluded to, with great emphasis placed on analysing the original contexts of Paul's citations and allusions. Such an intertextual exegesis is conducted in Romans 9:1-9 with an awareness of the broader unit of chapters 9-11 especially, and also the epistle as a whole. It is found that many of the themes Paul deals with in Romans 9-11 are also present in ancient Jewish and Christian interpretive traditions surrounding the passages he invokes, and more importantly, that Paul's scriptural quotations and allusions function as pointers to their broad original contexts, from which he developed much of the form, content and direction of his argument, holding significance for a number of exegetical details as well as broader themes and rhetorical movements. In Romans 9:1-9, understood intertextually, Paul argues that despite the fact that ethnic Israel has been rejected and the word of God spoken to Israel has been fulfilled in the Church made up of Jews and Gentiles, the word of God has not failed, because the true Israel is the community of those who believed in Christ whether Jew or Gentile. The final chapter seeks to draw conclusions concerning the significance of Paul's use of the Old Testament in Romans 9:1-9 for the exegesis and theology of Romans and for Pauline intertextuality. The identity of the true people of God is central to Romans 9-11 and the epistle. And Paul's use of Scripture is contextual and referential, calling for attention to Pauline intertextuality in standard exegetical procedure.
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Parkhurst, Diana L. "The New Testament meaning of "little ones"." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Brooke, A. F. "A New Testament theology of church discipline." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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Smith, Jeremy D. A. "The authoritative ground for New Testament canonicity." Theological Research Exchange Network (TREN), 2001. http://www.tren.com/search.cfm?p059-0034.

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Biggers, Paul M. "The New Testament doctrine of eternal punishment." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Nwankpa, Vincent O. "New Testament perspective on marriage and polygamy." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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Williams, Travis B. "The imperatival participle in the New Testament." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p001-1150.

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Ocealis, Michael A. "The integrity of the New Testament canon." Lynchburg, Va. : Liberty University, 2008. http://digitalcommons.liberty.edu.

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King, Kevin Walton. "Class and gender in the New Testament." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Cianca, James. "Marriage-divorce-remarriage New Testament exception clauses /." Online full text .pdf document, available to Fuller patrons only, 1986. http://www.tren.com.

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42

Schlichting, Eric. "On the “Spirit” of the New Testament." Miami University Honors Theses / OhioLINK, 2006. http://rave.ohiolink.edu/etdc/view?acc_num=muhonors1145747357.

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Hess, Aaron C. "The Blind and the Lame: An Exegetical Study of the Meaning Behind 2 Samuel 5:8b." Athenaeum of Ohio / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=athe1630066805606731.

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44

Gristy, Wesley Adam. "Managing "over-cites" an evaluation of faulty New Testament citations of the Old Testament /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Trotter, Michael Robert. "Reevaluating the New Testament Text of Didymus the Blind: An Examination of the New Testament References in P. BYU 1." BYU ScholarsArchive, 2015. https://scholarsarchive.byu.edu/etd/5853.

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In 1941 a large cache of papyri preserving the writings of Origen and Didymus the Blind were discovered in Tura, Egypt. 43 years later 22 signatures from the Tura papryi containing Ps. 26:10–29:2, 36:1–3 from Didymus the Blinds' commentary on Psalms were acquired by Brigham Young University. These signatures remain unpublished at present. This paper examines Didymus' use of the New Testament in this hitherto unpublished section of his commentary and seeks to reevaluate past scholarship on the New Testament text of Didymus in light of this new data. In addition to providing an inventory of all the New Testament references and significant textual variants used by Didymus in this section of his commentary, this paper will also analyze the consistency, or lack thereof, with which Didymus referenced the New Testament throughout his five Tura commentaries. This analysis will show that previous conclusions on the New Testament text of Didymus the Blind need to be reevaluated in a manner that takes into account the significant lack of consistency with which he referenced the New Testament in his classroom lectures as opposed to his published works that were intended for circulation.
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Gray, Melvyn Dixon. "The Old Testament exegesis of Lancelot Andrewes, William Laud and John Cosin, as representative of the 'Caroline Divines'." Thesis, Durham University, 2007. http://etheses.dur.ac.uk/1823/.

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Buckles, Gregory L. "Characteristics of worship in the New Testament church." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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Choy, Thomas Wai Man. "The calling of God a New Testament approach /." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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Lewis, Lydia E. Barnwell. "New Testament models and resources for enduring adversity." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p028-0263.

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Lee, Jae Kee. "The nature and purpose of New Testament glossolalia." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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