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Dissertations / Theses on the topic 'Jewish interpretations'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 August 2024

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1

Ponnusamy, John Samuel. "Jewish interpretations of the Akedah with special reference to human suffering." Thesis, Lancaster University, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.404251.

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2

Heijne, Camilla von. "The messenger of the Lord in early Jewish interpretations of Genesis /." Uppsala : Uppsala universitet, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-9406.

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3

Clark, David A. "From Jewish prayer to Christian ritual : early interpretations of the Lord's Prayer." Thesis, University of Nottingham, 2014. http://eprints.nottingham.ac.uk/27810/.

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The fundamental premise of this work is that the meaning of a Biblical text is the history of its meaning. The interpreter must take note of the experience in which a text originated, and the settings in which it has been encountered. This essay surveys the ‘history of effects’ (Wirkungsgeschichte) of the Lord’s Prayer from the time of Jesus Christ until the beginning of the third century. In the beginning chapters, significant attention is devoted to the context of prayer in first-century Palestine and the continuity between the Lord’s Prayer and Jewish tradition. Subsequent chapters survey the presentation of the Lord’s Prayer in the Gospels of Matthew and Luke, the Didache, and Tertullian’s De oratione. Each stage of interpretation is evaluated in the light of its continuity and discontinuity with its anterior history of reception. This work concludes with an evaluation of how the notions of diachronic creativity and synchronic continuity illuminate the progressive interpretations of the Lord’s Prayer during the period under consideration.

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4

Rand, Dan. "The interplay of exegesis and ideology in the Jewish medieval interpretations Exodus 33:12-23 /." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ29508.pdf.

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5

Barker, G. "Jesus at the borders of belief : a phenomenological test of a pluralist Christology." Thesis, University of Wales Trinity Saint David, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683098.

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6

Lustigman, Maayan. ""What a breach you have made for yourself!" : the history of Jewish interpretations of Genesis 38." Thesis, McGill University, 2007. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=101888.

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This thesis traces the history of Jewish Bible interpretations of Genesis 38, a story that is significant for the history of the early Israelites and today's Jews, as it purports to describe the origins of the Davidic line. I have exposed the possible implications of this account throughout history by exploring interpretations from biblical to modern times and have attempted to define the various difficulties that are addressed. This history is presented as a dialogue and, in this way, I have explored the intricate connections between interpreters and their proposed understandings of the narrative.

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7

Lobel, Andrea Dawn. "The green ears of Xanthicus : calendrical interpretations of Exodus 12:1-2 in Jewish and Sectarian sources from the biblical through medieval periods." Thesis, McGill University, 2004. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=79962.

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This historical survey traces the interpretation of Exodus 12:1--2, the Bible's first calendrical commandment, through Jewish and sectarian writings from the biblical verses themselves through the medieval era. It explores both the history of the interpretation of these verses and their application in developing a calendar traced along a historical arc spanning carefully chosen sources.<br>These include the Septuagint and Pseudepigrapha, as well as numerous antique and early medieval Jewish sources---the Tannaim, Amoraim, and Jewish sectarian groups such as the Qumranites, Samaritans, and Karaites. The end point of this survey is the middle of the fifteenth century, prior to the expulsion of the Jews from Spain in 1492, which led to a shift in Jewish migration and settlement patterns and the development of new literatures of religious expression.

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8

Jackson, David. "Jesus warrior in the temple? a study investigating differing interpretations of Jesus (with a special focus on the Temple cleansing) and his relationship with the Zealots and violence /." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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9

Kessler, Edward David. "A study of the relationship between Judaism and Christianity in the first six centuries CE through an analysis of Jewish and Christian interpretations of Genesis 22:1-14." Thesis, University of Cambridge, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.624259.

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10

Carvalho, Glacilda Soares da Silva. ""Cresceu como um renovo" (Is.53,20): o sistema simbólico ritual judaico do tempo de Jesus, uma das principais raízes do cristianismo." Universidade Católica de Pernambuco, 2009. http://www.unicap.br/tede//tde_busca/arquivo.php?codArquivo=474.

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O tema o sistema simbólico ritual judaico do tempo de Jesus, uma das principais raízes do Cristianismo primitivo e sua autoafirmação como religião, envolvem uma análise dos elementos rituais que nortearam o Judaísmo do tempo de Jesus e que serviram de base para o surgimento do Cristianismo primitivo. A presente dissertação levará em consideração o sistema cultural religioso judaico do primeiro século da era cristã e como ele influenciou o sistema simbólico ritual de sinais cristãos primitivos, cujo ponto de partida é a pessoa de Jesus. Iniciaremos com uma abordagem sobre a religião, buscando uma visão ampla do fenômeno cultural e da função da religião. O enfoque principal gira em torno de três polos: o sistema simbólico ritual judaico do tempo de Jesus, como uma das principais raízes do Cristianismo primitivo, a importância do Jesus Histórico para o surgimento da religião cristã primitiva e a transformação da religião judaica mediante a fé pós-pascal em Cristo. O Jesus histórico é, a partir da fé pós-pascal, a presença do criador primordial e do juiz escatológico. Ele é um com Deus. A religião cristã primitiva, a partir de então, vai descobrindo os caminhos para tornar-se uma religião autônoma, reaproveitando a essência do sistema simbólico ritual de sinais judaicos e, ressignificando-os a partir de Jesus<br>The theme the jewish ritual symbolic system from Jesus‟ time, one of the primitive Christianity‟s main roots and its self-affirmation as religion involves an analysis of the ritual elements which guided the Judaism from the Jesus‟ time and that was used as a base to the primitive Christianity appearance. This work will consider the jewish religious cultural system from the first century of the Christian time and how it influenced the ritual symbolic system of primitive Christian signs, which begings with Jesus Himself. We are going to start with an approach about the religion, searching a huge vision of the cultural phenomenon and the religion function. The main focus turns around three poles: The jewish ritual symbolic system from the Jesus‟ time, as one of the primitive Christianity‟s main roots, the importance of the historical Jesus to the raise of the primitive Christian religion and the transformation of the jewish religion through the post-paschal faith in Christ. The historical Jesus is, from the post-paschal faith on, the presence of the primordial creator and the eschatological judge. He is one with God. The primitive Christian religion, from that time on, is going to find ways to become an autonomous religion, reusing the essence of the ritual symbolic system of jewish signs, and giving them a new meaning from Jesus on

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11

Meir, Amira. "Medieval Jewish interpretation of pentateuchal poetry." Thesis, McGill University, 1994. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=28842.

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This dissertation studies parts of six medieval Jewish Torah commentaries in order to examine how they related to what we call Pentateuchal poetry. It examines their general approaches to Bible interpretation and their treatments of all Pentateuchal poems. It focusses on qualities we associate with poetry--parallelism, structure, metaphor, and syntax--and explores the extent to which they treated poems differently from prose.<br>The effort begins by defining Pentateuchal poetry and discussing a range of its presentations by various ancient writers. Subsequent chapters examine its treatment by Rabbi Saadia Gaon of Baghdad (882-942), Abraham Ibn Ezra of Spain (1089-1164), Samuel Ben Meir (1080-1160) and Joseph Bekhor Shor (12th century) of Northern France, David Kimhi of Provence (1160-1235), and Obadiah Sforno of Italy (1470-1550).<br>While all of these commentators wrote on the poetic passages, none differentiated systematically between Pentateuchal prose and poetry or treated them in substantially different ways. Samuel Ben Meir, Ibn Ezra, Bekhor Shor, and Kimhi did discuss some poetic features of these texts. The other two men were far less inclined to do so, but occasionally recognized some differences between prose and poetry and some phenomena unique to the latter.

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12

Kim, Yongjae. "Interpretation der Gebote im Markusevangelium /." Frankfurt am Main : Peter Lang, 2010. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=018957792&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.

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13

Aggett, Michael. "Jesus' resurrection : a history of its interpretation from Reimarus to the present." Master's thesis, University of Cape Town, 2006. http://hdl.handle.net/11427/3563.

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14

au, Ashley@harvestwest edu, and Ashley Stewart Crane. "The Restoration of Israel: Ezekiel 36-39 in Early Jewish Interpretation: A textual-comparative study of the oldest extant Hebrew and Greek manuscripts." Murdoch University, 2006. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20070220.124653.

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While many have noted the differences between the Hebrew and Greek manuscripts for Ezekiel, they have done so largely to rediscover an earlier Hebrew text, or to determine which variant preserves the better reading, frequently with the aim of establishing a critical text for their commentaries. This often leaves the other variant(s) in a sense incorrect, often attributed to various forms of scribal error. This thesis adopts a textual-comparative methodology that accords each textual witness equal status as an interpretive trajectory, enabling each to be heard in its own right. The aim of this thesis is to examine these different witnesses with a view to determine what they might tell us about the way Ezekiel 36-39 was interpreted by each particular community. This entails comparing the oldest extant Hebrew and Greek texts both intra-linguistically and trans-linguistically, noting any variants, and exploring possible interpretive reasons for them. This study finds that the Greek translators were familiar with both languages, and that they often exegetically and interpretively interacted with the text before them. The Greek (LXX) is both translation and interpretation of the Hebrew. Other interpretations are found in inserts or plusses, occurring in both the Hebrew and Greek texts. Included is an examination of Papyrus 967 (G967), which exhibits a different chapter order (chapter 37 follows 38-39), and is minus 36:23c-38. Rather than finding that these differences result from error, or that G967 is a maverick text, we find that it is closest to what was probably the Hebrew Urtext. All other extant Hebrew and Greek texts then exhibit theological interaction; the change of chapter order exhibiting a call to arms, and the inserted pericope (36:23c-38) exhibiting a call to purity. Our research methodology thus elucidates the earliest Jewish interpretation of the Restoration of Israel in Ezekiel 36-39 (ca. 200-50 BCE).

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15

Andrews, Stephen G. W. "Ancient interpretation of divine judgement in Eden (Genesis 3.14-19)." Thesis, University of Cambridge, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.361754.

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16

Pardo, Deborah Elaine. "The status of the Jewish law in the messianic era from the Biblical period to the seventeenth century /." Thesis, McGill University, 2001. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=32934.

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This thesis covers the status of the Jewish law in the messianic era as it was anticipated in Jewish texts from the biblical period until the seventeenth century. Although the predominant perspective is the law's perpetuity, a future idealized version was particularized in each age and stylized by various groups. The view of the law's continuity was challenged by streams of thought and ambiguities in the texts that allowed for changes and cessations in the law in messianic times. Concrete messianic movements, such as that of the New Testament in the first century and the Sabbatean movement of the seventeenth century, brought some of these underlying currents to the forefront with their reinterpretations of the law and their antinomian behaviour.

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17

Werlin, Steven H. Magness Jodi. "Eagle imagery in Jewish relief sculpture of late ancient Palestine survey and interpretation /." Chapel Hill, N.C. : University of North Carolina at Chapel Hill, 2006. http://dc.lib.unc.edu/u?/etd,646.

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Thesis (M.A.)--University of North Carolina at Chapel Hill, 2006.<br>Title from electronic title page (viewed Oct. 10, 2007). "... in partial fulfillment of the requirements for the degree of Master of Arts in the Department of Religious Studies." Discipline: Religious Studies; Department/School: Religious Studies.

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18

Lohr, Joel N. "Chosen and unchosen : conceptions of election in the Pentateuch and Jewish-Christian interpretation." Thesis, Durham University, 2007. http://etheses.dur.ac.uk/1828/.

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19

Fawzi, S. O. "Mystical interpretation of Song of Songs in the light of ancient Jewish mysticism." Thesis, Durham University, 1994. http://etheses.dur.ac.uk/1159/.

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20

Morrow, David. "The canonical function of Qoheleth in light of the history of Jewish interpretation." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p090-0334.

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21

Calvert, Nancy Lynn. "Abraham traditions in Middle Jewish literature : implications for the interpretation of Galatians and Romans." Thesis, University of Sheffield, 1993. http://etheses.whiterose.ac.uk/1862/.

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In the first three sections of the thesis it is shown how the figure of Abraham functioned in different types of Middle Jewish works. In several different contexts, Abraham functioned as the ideal Jew. The most popular traditions were that Abraham was the first monotheist and anti-idolater, he was obedient to the Mosaic law, and he was hospitable. In Galatians Paul employed the first two Jewish traditions of Abraham in the context of early Christianity to define those who are now members of the people of God. Paul argued forcefully that obedience to law was inferior to being "in Christ" (Gal 3:10- 12, 17, 19, 23-26) because his Jewish Christian opponents were employing the figure of Abraham who was obedient to the Mosaic law to persuade Gentile Christian converts to adhere to the law. The figure of Abraham as the first anti-idolater and monotheist further informed the interpretation of Galatians. Obedience to the law was tantamount to idolatry (Gal 4:1-11). All those who were true children of Abraham should shun the law, just as Abraham was known to have shunned idolatry. In Romans, Paul played upon the tradition which connected Abraham with the Mosaic law (Rom 4:3). He redefined the faith of Abraham as the faith in the one God who gave life to the dead and who called into being the things that do not exist (Rom 4:17). He explained that the faith of Abraham in the God who gave life to the dead is the same as faith in the God who resurrected Jesus Christ from the dead for the forgiveness of sin (Rom 4:23-25). Paul reshaped the tradition of the monotheistic belief of Abraham into faith in the God of Christ. Through this analysis the thesis attempts to demonstrate the fruitfulness of setting Paul's discussion of Abraham in the context of Middle Jewish traditions about Abraham which have first been viewed in their own right and not simply subsumed under the categories of Paul's own gospel.

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22

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.

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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.

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23

Sprinkle, Preston M. "Law and life : the interpretation of Leviticus 18:5 in early Judaism and in Paul." Thesis, Tübingen Mohr Siebeck, 2007. http://d-nb.info/98701398X/04.

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24

Martin, Michael John Harris Charles B. Goldfarb Alvin. "Struggling with the language of night the development and application of a postmodern lens for the teaching, reading, and interpretation of Holocaust literature /." Normal, Ill. Illinois State University, 2002. http://wwwlib.umi.com/cr/ilstu/fullcit?p3064519.

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Thesis (Ph. D.)--Illinois State University, 2002.<br>Title from title page screen, viewed February 23, 2006. Dissertation Committee: Charles B. Harris, Alvin Goldfarb (co-chairs), Rebecca Saunders, Roberta Seelinger Trites. Includes bibliographical references (leaves 294-304) and abstract. Also available in print.

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25

Docherty, Susan E. "The use of the Old Testament in Hebrews a case study in early Jewish Bible interpretation." Tübingen Mohr Siebeck, 2007. http://d-nb.info/992561132/04.

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26

Benson, Derrick. "Josephus' reasons for the Jewish War." Thesis, Stellenbosch : Stellenbosch University, 2001. http://hdl.handle.net/10019.1/52313.

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Thesis (MA)--Stellenbosch University, 2001.<br>ENGLISH ABSTRACT: In this thesis I will examine and discuss the reasons given for the Jewish War of AD 66 - 70. Reasons put forward by modern scholars specializing in the study of the works of Flavius Josephus are examined and discussed. However, the bulk of my study centres on the reasons that Flavius Josephus supplies for the war as found in his major work Bellum Judaicum. One is lead to the conclusion that he firmly believes that reasons on the human and transcendent planes contributed to the catastrophic events that lead to the destruction of Jerusalem and the Temple. The worldview of this Jewish priest, general and accomplished historiographer was strongly influenced by the religious tenets of the Torah and the past history of the Jewish nation. He cannot countenance the wicked and evil deeds committed shamefacedly by his people against the clear standards that God had given to the nation, and believes that retribution by God will follow. He cannot forget occasions on the past when God intervened in the affairs of his nation by using a pagan world power to accomplish the purposes of God. He sees a similar recurrence of the events that lead to the destruction of the Jerusalem and the Temple in 587/6 BC being manifested in the Jewish War of AD 66 - 70.<br>AFRIKAANSE OPSOMMING: In hierdie tesis word die redes wat vir die Joodse Oorlog van AD 66-70 aangebied word, ondersoek en bespreek. Veral die redes wat moderne geleerdes wat in die bestudering van Flavius Josephus se werk spesialiseer, word nagespeur en bespreek. Die grootste deel van die studie fokus egter op die redes wat Flavius Josephus self vir die gebeurtenis voorhou, soos wat hy dit in sy belangrike werk, Bellum Judaicum, uiteensit. 'n Mens kom tot die gevolgtrekking dat hy met groot oortuiging glo dat die redes wat tot die katastrofiese gebeure rondom die vernietiging van Jerusalem en die Tempel 'n bydrae gelewer het, op die vlak van sowel die menslike as bomenslike te vinde is. Die wêreldbeskouing van hierdie bedrewe geskiedskrywer en Joodse priester is deur beide die Torah se godsdienstige voorskrifte en volksgeskiedenis sterk beïnvloed. Hy kan nie sy steun aan die blatante en bose dade van sy volksgenote teen die duidelike standaarde wat God gegee het, toesê nie. Volgens hom moes God se vergelding volg. Hy kan ook nie vergeet hoe God in sy volk se verlede ingegryp het deur om goddelose wêreldmagte aan te wend om sy Goddelike doelwitte te bereik nie. Hy gewaar 'n soortgelyke herhaling van gebeurtenisse wat tot die vernietiging van Jerusalem en die tempel in 587/6 vC gelei het, in die aanloop tot die Joodse Oorlog van AD 66-70.

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27

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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Traves, Julie. "Writing himself and others : Philip Roth and the autobiographical tradition in Jewish-American fiction." Thesis, McGill University, 1996. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=26763.

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Philip Roth's parody of autobiography in the Zuckerman series is part of a larger debate concerning the problems of Jewish art. As Roth manipulates personal and personified autobiography, he both underlines and undermines Jewish traditions of reading and writing. To be sure, Zuckerman's struggle for artistic identity articulates a long-standing Jewish concern with the tensions of collective representation. It is from a culture consistently threatened by alienation and extermination that Roth finds his terms of reference. Zuckerman and his creator are subject to a whole discourse of Jewish textuality: to Jewish notions about the relationship between the individual and the group; between fact and fiction and between aesthetics and morality.<br>However, the Zuckerman books are at once part of a continuum of Jewish culture and a unique response to the pressures of contemporary American Judaism. Through his humorous manipulations of autobiographical fiction, Roth finally counter-turns the very compasses by which he has oriented himself. He offers a potent commentary on the fatuity of Jewish "facts" and on the fictitious nature of the collectivized Jewish voice. For Roth, it is not only the Jew's experience, but his/her imagination, his/her individual frame of understanding, that determines ethnic identity. In the end, Roth challenges the cohesion of the Jewish cultural text. He places himself in a house of mirrors, where life and art, self and group, Jewish reverence and Jewish rebellion, endlessly reflect off one another.

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29

Charlap, Yaakov. "Medieval and modern halakhic attitudes on the applicability of Biblical rabbinic law concerning the Seven Nations and the ancient pagans to contemporary non-Jews : a study in Halakhah, exegesis and history." Thesis, McGill University, 1988. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=22570.

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This thesis focuses on two issues among the many comprising the broad subject of the relationship between Jews and non-Jews according to Jewish law. The issues are: (1) the prohibition against selling real estate in the land of Israel to non-Jews; and (2) the prohibition against intermarriage.<br>The prohibition against selling real estate in the land of Israel to non-Jews is based upon a Rabbinic interpretation of the phrase "lo Tehanem" from Deut. 7:2. In the period of the "Rishonim" (from Maimonides till Radbaz) the general view was that this prohibition was still in force and applied to contemporary non-Jews. From the beginning of the modern era, however, this prohibition, as a result of the new reality facing the struggling Jewish settlement in the land of Israel, became problematic.<br>The prohibition against intermarriage underwent a reverse development. During the Talmudic period most of the Rabbis, guided by the context of the Biblical text, argued that the Biblical prohibition only concerned the "Seven Nations" who used to live in Canaan at the time of the conquest and the settlement. But at the beginning of the modern era a rabbinic consensus gradually emerged that this Biblical prohibition related not only to the "Seven Nations" or "Ancient Pagans", but to all non-Jews at all times. (Abstract shortened by UMI.)

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30

Kramer, Phyllis Silverman. "Sexual stereotyping and the manipulation of female role models in Jewish Bible textbooks : a study in the history of biblical interpretation and its application to Jewish school curricula." Thesis, McGill University, 1994. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=41646.

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Having been a male dominated pursuit, Bible interpretation has long reflected a male bias and encouraged sexual stereotyping in the study of biblical characters. The history of Jewish Bible interpretation and the traditional Jewish emphasis on works of specific exegetes have, in turn, colored the educational materials used in Jewish school curricula and stereotypes have been perpetuated as elementary school children study the Bible. This thesis focuses on eight women in Scripture. After examining the Bible, selected rabbinic exegetical works are studied to see how this literature reflects or changes the Bible's image. A review of textbooks and teaching tools used for Bible study follows to see how these educational materials present the biblical women, whether or not they mirror classical Jewish perspectives on biblical women, and if they offer a varied portrait of the figures.

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31

Johnston, Kelly Scott. "R. Joseph della Reina and his damnation in the fiction of I. B. Singer." Thesis, McGill University, 2000. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=31115.

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The following thesis focuses on the medieval kabbalistic legend of R. Joseph della Reina who, using traditions of esoteric magic, conjured Satan in order to slaughter him in an unsuccessful bid to force the Redemption of Israel. A translation of a version from eighteenth century Amsterdam is presented. Influenced by the heretical ideas of Sabbatianism, this version carries two opposing significations: that of a cautionary tale on one hand, that of a tragic tale of mystical heroism on the other. Based on evidence from the fiction of Isaac Bashevis Singer, the case is made that the modern author, in line with his philosophy of political passivism and historical pessimism, makes full use of the Faustian fascination of R. Joseph della Reina's fearsome story while repeatedly presenting the legend in such a way as to purge it of traditional ambiguity, undermine its tragic character, and leave behind only the aspect of caution or warning.

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32

Brodt, Bryna. "The serpent's identity in Genesis 3 : a history of Jewish interpretation from the Bible through the thirteenth century." Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=79749.

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The garden of Eden's serpent appears only in Genesis 3 of the Hebrew Bible but its identity, role, or symbolism, have since been a matter of debate. Literal, allegorical, and mythical interpretations are evident in Jewish sources from the Bible until the end of the thirteenth century, but are not uniformly represented. Literal interpretations---those that rely on an actual serpent capable of communicating with Eve---account for the majority of Jewish interpretations, often to the complete exclusion of other possibilities. Allegorical and mythical interpretations of the serpent are found in the works of Philo and the Pseudepigrapha, disappear in the classical rabbinic texts, but then reappear in Pirqe de Rabbi Eliezer and medieval Jewish philosophical and mystical sources. The patterns of literal and non-literal interpretation may be connected with the history of the concept of the devil within Judaism and with changing attitudes toward esoteric interpretations and midrash.

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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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O'Brien, Conor. "Bede's temple : an image and its interpretation." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:3dd5d291-c22d-430e-ba8e-56cde7773b19.

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This thesis studies, for the first time, Bede’s use of the image of the Jewish temple across all his writings. Not only analysing how Bede developed earlier Christian interpretations of the temple, it also uses the temple-image to shine light on under-explored aspects of his theological thought. Throughout, I argue that the communal understanding of the temple-image in Bede’s monastery helped shape his exegesis; we should think of Bede, not as an individual scholar, but as a monk engaged in an active discourse concerning the Bible. <strong>Chapter 1</strong> introduces the thesis, providing the historiographical and historical context. Bede’s exegesis existed within a long tradition of Christian interpretation of the temple, as <strong>Chapter 2</strong> shows; one image could be interpreted in diverse ways by Bede and therefore this thesis follows a thematic approach. <strong>Chapter 3</strong> studies Bede’s engagement with the cosmic interpretation of the temple, in particular his use of the image to emphasise the Anglo-Saxons’ participation in the universal Church. Analysing Bede’s interpretation of the Jewish priesthood, <strong>Chapter 4</strong> argues that he championed an élite of ordained clerics in the role of reforming the temple-Church. This Church clashed with the Body of Satan, symbolised by the Tower of Babel, concerning which the contemporary Northumbrian situation shaped Bede’s understanding. For Bede, the temple-image stressed Christ’s humanity and his sacrificial priesthood, as <strong>Chapter 5</strong> shows. Bede urged the faithful to shape themselves as pure temples in imitation of Christ, directing them towards union with God. A diachronic overview of Bede’s writings on the temple in <strong>Chapter 6</strong> highlights the importance of the years immediately prior to 716, the period in which the Codex Amiatinus was created at his monastery of Wearmouth-Jarrow, in the development of Bede’s interpretation of the temple. We should consider the possibility that Bede’s temple-commentaries drew upon interpretations formed in this communal, monastic, context.

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Docherty, Susan Elaine. "The use of the Old Testament in the letter to Hebrews : A case study in early Jewish bible interpretation." Thesis, University of Manchester, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.516297.

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Wheaton, Gerald. "The role of the Jewish feasts in John's Gospel." Thesis, St Andrews, 2010. http://hdl.handle.net/10023/942.

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Hatina, Thomas R. "Prepare the way of the Lord the form and function of Isaiah 40:3 in early Jewish and Christian interpretation /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Scaliter, Bret Logan. "Demystifying "On the Jewish question": A rhetorical and linguistic analysis of Karl Marx's essay." CSUSB ScholarWorks, 1995. https://scholarworks.lib.csusb.edu/etd-project/1101.

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Haug, Nils Arne. "An investigation into applicability of second temple period Jewesh Hermeneutical Methodologies to the interpretation of popular eschatology." Thesis, University of Zululand, 2003. http://hdl.handle.net/10530/1339.

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A Dissertation Submitted to the Faculty of Theology and Religion Studies in Fulfilment of the requirements for the Degree of Master of Arts (Biblical Studies), at the University of Zululand, South Africa, 2003.<br>This study endeavours to ascertain whether or not eschatological scenarios propounded by certain writers of highly influential and popular "end-time" texts are biblically sustainable, according to the hermeneutical methods employed by them. Firstly, the hermeneutical methods utilised by Christianity's exegetical predecessors, namely, the rabbinical Pharisees and the Qumran sectaries of the Second Temple period, are considered. Such methods, and the eschatological convictions ensuing therefrom, are apparent from canonical and non-canonical literature relevant to these two groups. Thereafter, the applicability of these methods to a Second Testament context is examined, the rationale being that if the use of such methods is significantly evident in the Second Testament, then they should, it is proposed, be germane to Christian scholars of both earlier and modem times since Christianity arose from the matrix of early Judaism. This is particularly so as regards the writers of popular eschatology whose end-time positions are then examined in the light of early Jewish hermeneutical methods, and their own interpretative stance. The conclusion is reached that the Second Testament does reflect extensive use of the hermeneutical methods of early Judaism and that, consequently, subsequent Christian scholars should endorse these methods. It appears, though, that Christians through the ages have ignored such methods. It is further concluded that the main eschatological issues promoted by the popuiarisers cannot easily be defended solely through the use of the exegetical methods employed by them. However, it is submitted that many such issues can be substantially justified through the use of traditional Jewish hermeneuticai methods, as employed by the Second Testament redactors and Jesus himself.

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Pawlowicz, Julia Magdalena. "S'écrire à travers la mémoire de la Shoah, cinquante ans après : le cas de Patrick Modiano ; suivi de, Les trois âges de Zofia." Thesis, McGill University, 2005. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=98570.

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Is it possible, indeed, is it legitimate to write about the Shoah when one is born after the war, when one hasn't experienced the horrors of concentration camps, and when survivors themselves are questioning the representability of the genocide? Which idioms can one use, what language can one invent in order to speak of this tragic event when it is necessary to do so, because it defines one's Jewish identity?<br>By its density and its specificity, Patrick Modiano's work answers these difficult questions. In a confrontation with collective history, which is at once strange and familiar to them, his narrators explore writing in order to find the right way to define the parametres and, more significantly, the limits of their identity. Their integrity allows them to transform their weaknesses into strengths: by accepting the distance between himself, the Shoah, and collective history, Modiano situates himself with respect to one of the most important events of the twentieth century.

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Miller, Shem. "The angel story : a study of the interpretation of Genesis 6:1-4 in the Jewish literature of the Second Temple period." Thesis, McGill University, 2005. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=83195.

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The story of the "sons of God" in Genesis 6:1-4 has attracted the attention of Jewish texts from its inception, on account of its obscure character and positioning before the story of the Flood. Particularly, throughout the Second Temple period this story was expanded into a mythological tale of the fallen angels' exploits and their disastrous consequences. Each work interpreted and employed the mythology in a unique manner, which was often influenced by its specific literary concerns. Generally speaking, the angel story became a theodicy, explanation for the Flood, and an infamous example from the sacred history of Israel of God's immanent judgment of the unrighteous. Through an exegetical analysis of each text which employs the angel story, this study will describe its variegated interpretation and literary development throughout the Jewish literature from the 4th century B.C.E. to the early 2nd century C.E.

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Edwards, T. M. "The Old, the New and the rewritten : the interpretation of the biblical Psalms, in relationship to other exegetical traditions, both Jewish and Christian." Thesis, University of Oxford, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.399479.

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Crane, Ashley Stewart. "The restoration of Israel: Ezekiel 36-39 in early Jewish interpretation: a textual-comparative study of the oldest extant Hebrew and Greek manuscripts." Thesis, Crane, Ashley Stewart (2006) The restoration of Israel: Ezekiel 36-39 in early Jewish interpretation: a textual-comparative study of the oldest extant Hebrew and Greek manuscripts. PhD thesis, Murdoch University, 2006. https://researchrepository.murdoch.edu.au/id/eprint/505/.

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While many have noted the differences between the Hebrew and Greek manuscripts for Ezekiel, they have done so largely to rediscover an earlier Hebrew text, or to determine which variant preserves the better reading, frequently with the aim of establishing a 'critical text' for their commentaries. This often leaves the other variant(s) in a sense 'incorrect', often attributed to various forms of scribal error. This thesis adopts a 'textual-comparative' methodology that accords each textual witness equal status as an interpretive trajectory, enabling each to be 'heard' in its own right. The aim of this thesis is to examine these different witnesses with a view to determine what they might tell us about the way Ezekiel 36-39 was interpreted by each particular community. This entails comparing the oldest extant Hebrew and Greek texts both intra-linguistically and trans-linguistically, noting any variants, and exploring possible interpretive reasons for them. This study finds that the Greek translators were familiar with both languages, and that they often exegetically and interpretively interacted with the text before them. The Greek (LXX) is both translation and interpretation of the Hebrew. Other interpretations are found in 'inserts' or 'plusses', occurring in both the Hebrew and Greek texts. Included is an examination of Papyrus 967 (G967), which exhibits a different chapter order (chapter 37 follows 38-39), and is minus 36:23c-38. Rather than finding that these differences result from error, or that G967 is a maverick text, we find that it is closest to what was probably the Hebrew Urtext. All other extant Hebrew and Greek texts then exhibit theological interaction; the change of chapter order exhibiting a 'call to arms', and the inserted pericope (36:23c-38) exhibiting a 'call to purity'. Our research methodology thus elucidates the earliest Jewish interpretation of the Restoration of Israel in Ezekiel 36-39 (ca. 200-50 BCE).

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Crane, Ashley Stewart. "The restoration of Israel : Ezekiel 36-39 in early Jewish interpretation : a textual-comparative study of the oldest extant Hebrew and Greek manuscripts /." Crane, Ashley Stewart (2006) The restoration of Israel: Ezekiel 36-39 in early Jewish interpretation: a textual-comparative study of the oldest extant Hebrew and Greek manuscripts. PhD thesis, Murdoch University, 2006. http://researchrepository.murdoch.edu.au/505/.

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While many have noted the differences between the Hebrew and Greek manuscripts for Ezekiel, they have done so largely to rediscover an earlier Hebrew text, or to determine which variant preserves the better reading, frequently with the aim of establishing a 'critical text' for their commentaries. This often leaves the other variant(s) in a sense 'incorrect', often attributed to various forms of scribal error. This thesis adopts a 'textual-comparative' methodology that accords each textual witness equal status as an interpretive trajectory, enabling each to be 'heard' in its own right. The aim of this thesis is to examine these different witnesses with a view to determine what they might tell us about the way Ezekiel 36-39 was interpreted by each particular community. This entails comparing the oldest extant Hebrew and Greek texts both intra-linguistically and trans-linguistically, noting any variants, and exploring possible interpretive reasons for them. This study finds that the Greek translators were familiar with both languages, and that they often exegetically and interpretively interacted with the text before them. The Greek (LXX) is both translation and interpretation of the Hebrew. Other interpretations are found in 'inserts' or 'plusses', occurring in both the Hebrew and Greek texts. Included is an examination of Papyrus 967 (G967), which exhibits a different chapter order (chapter 37 follows 38-39), and is minus 36:23c-38. Rather than finding that these differences result from error, or that G967 is a maverick text, we find that it is closest to what was probably the Hebrew Urtext. All other extant Hebrew and Greek texts then exhibit theological interaction; the change of chapter order exhibiting a 'call to arms', and the inserted pericope (36:23c-38) exhibiting a 'call to purity'. Our research methodology thus elucidates the earliest Jewish interpretation of the Restoration of Israel in Ezekiel 36-39 (ca. 200-50 BCE).

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Lincicum, David Nathan. "St. Paul's Deuteronomy : the end of the pentateuch and the apostle to the gentiles in Second Temple Jewish context." Thesis, University of Oxford, 2009. http://ora.ox.ac.uk/objects/uuid:9db626e8-7858-4fe4-be80-ac2e82bbd38f.

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Amid the recent turn to Paul’s reading of Scripture, the role Deuteronomy plays in his letters has generally been examined in individual citations without regard to the larger role Deuteronomy plays in Paul’s letters, or with an exclusive focus on either the theological or the ethical importance of Deuteronomy for Paul. In contrast, this study argues that Paul read Deuteronomy with three interlocking construals (as ethical authority, as theological authority, as an interpretation of Israel’s history), each equally basic. These construals can be combined to achieve a sense of the shape of Paul’s Deuteronomy as a whole. In order to ascertain and specify these construals, Paul’s engagement with Deuteronomy is examined as an instance of Jewish engagement with the book. Part I, therefore, supplies the historical conditions of Paul’s and other Jewish authors’ encounter with the scroll of Deuteronomy (Chap 2). On this basis, Part II proceeds to survey the major Jewish interpreters of Deuteronomy from the 3rd c. BCE to the 3rd c. CE (Chaps. 3-8). Because Paul is himself a Jewish author, this study foregoes the traditional bi-partite thesis division into “background” and Paul, opting instead to see Paul as one in a chain of Jews who turned to Deuteronomy to make sense of the present. These chapters thus also provide a sustained analysis of Deuteronomy’s broader effective history in Second Temple Jewish writings – and, in a few cases, beyond. In light of the range of interpretations to which Deuteronomy was susceptible, the concluding chapter examines what is distinctive about the shape of Paul’s Deuteronomy and what contribution this may make to debates on Pauline theology and to the study of Second Temple Jewish biblical interpretation.

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Lincoln, Lawrence Ronald. "A socio-historical analysis of Jewish banditry in first century Palestine 6 to 70 CE." Thesis, Stellenbosch : University of Stellenbosch, 2005. http://hdl.handle.net/10019.1/2695.

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Thesis (MPhil (Dept. of Ancient Studies) -- University of Stellenbosch, 2005.<br>This thesis sets out to examine, as far as possible within the constraints of a limited study such as this, the nature of the Jewish protest movement against the occupation of their homeland by the Roman Empire in the years after the territory had become a direct province of the Empire. These protests were mainly instigated by and initially led by Jewish peasants who experienced the worst aspects of becoming a part of the larger Roman world.

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Stanley, Steven Kenneth. "The use of the OT in the church age a comparison of the interpretation of the OT in first century Jewish literature and the book of Hebrews /." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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48

Mok, Man Hong Nicholas. "Negotiating the self with the unspeakable :holocaust representation as double universals." Thesis, University of Macau, 2018. http://umaclib3.umac.mo/record=b3953589.

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Berman, Mona. "Elie Wiesel's fictional universe : the paradox of the mute narrator." Thesis, Rhodes University, 1986. http://hdl.handle.net/10962/d1001829.

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The approach I have chosen for my study is to analyse the narrative techniques in Wiesel's fiction, with particular emphasis on the role of the narrator and listener in the narratives. This will not only highlight aspects of his authorial strategy involving the reader's response to various dimensions of the Holocaust, but will allow an appraisal of the literary merit of Wiesel's novels. The hushed reverence that tends to accompany allusions to Auschwitz and its literature has impeded certain theoretical investigations, with the result that most critical studies undertaken on Wiesel's works have dealt predominantly with themes and content rather than with form. A narrative approach, however, while it accounts for themes, does so within the narrative process of the work. Form and content are examined as interwoven entities in the particular context of an individual work. My decision to adopt this pursuit is based on the conviction that Wiesel's fiction is a significant contribution to the literature of testimony, not only because of its subject matter, but also because of the way in which his narrators unfold their stories with words suspended by silence in the text. The paradox of the mute narrator, the title of my study, is intended to convey the paradoxical quality of Wiesel's fiction and to show how silence, which is manifested in the themes of his work, is concretized by his strategy of entrusting the transmission of the tale to narrators, who, for various reasons have been silenced. A mute by definition cannot emit an articulate sound. A narrator, on the other hand, is a storyteller who is reliant on verbal articulation for communication. This contradiction in terms is dramatized in the novels and is symptomatic of the dilemma of Wiesel's narrators who are compelled to bear testimony through their silence. In my study of Wiesel's fiction, I will follow the chronological sequence in which the novels were written, although I will not be using a developmental approach, except to point out that the trilogy which marks the beginning of his exploration into narrative strategies, and The Testament, the last book I will be dealing with, are a culmination of his previous fictional techniques. While a developmental analysis of his fiction, particularly from a thematic point of view, enables the reader to gain insight into his background, which is important in a comprehensive study of his works, I feel that this avenue of investigation has been competently dealt with by other critics. Ellen Fine's Legacy of Night, one of the first book-length studies of Wiesel, puts forward a convincing argument for examining his fiction in chronological sequence as a kind of serialized journey from being a witness in l'univers concentrationnaire to bearing - witness in a post-Holocaust world. Furthermore, it is possible to trace the direction Wiesel's fiction follows, as in each book the seeds are sown for new ideas which are expanded upon in subsequent books. My discussion, however, will deal with the narrative process of each novel as an individual work in its own particular context. Apart from the trilogy which is examined in one chapter, and The Testament which serves as a conclusion to the study, I have not used cross references to Wiesel's other fiction when analysing specific books. Moreover, I have deliberately avoided including Wiesel's comments on his works and references to them in his essays, interviews and non-fiction writing. The reason for this approach is that I consider each novel to be a separate narrative work which merits an interpretative response that is independent of the comparative criteria that has up to now influenced the assessment of his fiction. (Introduction, p. 12-14)

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Southwood, Katherine. "Ethnicity and the mixed marriage crisis in Ezra 9-10." Thesis, University of Oxford, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.669966.

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