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1
Kalongo, Teddy. "Pursuing Vernon Robbin's methodology on the Jericho Road : a socio-rhetorical analysis of Luke 10:25-37." Master's thesis, University of Cape Town, 1999. http://hdl.handle.net/11427/16128.
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Bibliography: pages 136-147.<br>This study analyses the nature and basis of Vernon Robbins' socio-rhetorical criticism and its applicability to Luke 10:25-37. The main purpose of the study is to highlight the usefulness of socio-rhetorical criticism to parabolic interpretation through an assessment of its implications for the analysis of Luke 10:25-37. A comprehensive study of Robbins' approach and its applicability to the parable of the Good Samaritan (10:25-37) is conducted in three parts, in an attempt to derive a more precise understanding of the nature of the approach, and the manner in which Robbins grounds his thought in this interpretative process. Part I elucidates the theoretical basis of the study and its assumptions. Also included is a discussion of previous major trends in parabolic interpretation. This survey is important because it is not possible to commence a study of a parabolic text without presenting a brief chronological orientation of methodological approaches employed by scholars over the years. This section concludes with a consideration of Robbins' socio-rhetorical criticism as a significant innovation by moving boundaries and calling for dialogue among diverse disciplines. Part II gives a demonstration of socio-rhetorical criticism as it explores Luke 10:25- 37. Using tools of analysis from different disciplines as suggested in socio-rhetorical criticism, this study attempts to detect and emphasise a relationship between various approaches that have been applied to the parable of the Good Samaritan (Luke 10:25- 37) in an interdisciplinary manner. In the first section, attention is drawn to the relationship of various segments of Luke 10:25-37 to other texts, culture and history. It has been concluded that Luke set out to write his own version of a story which is not found elsewhere in the Synoptic Gospels, though a possible relationship exists between Luke 10:25-28 and Mark 12:28-34 (parallel Matthew 22:34-40) and parts of the Old Testament. In the second section, the language in Luke 10:25-37 is described covering the frequency of items, characterisation and voices, structure of the passage, and argumentation. The language employed contrasts the care of the needy and oppressed shown by the Samaritan with the negligence of the leaders of Israel. In the third section, the question of ideology as portrayed in Luke 10:25-37 is discussed in order to understand the political forces, personalities and institutions that shaped the lives and common destiny of the people in the first-century. In the fourth section, Luke 10:25-37 is analysed in the light of eastern Mediterranean cultural values by highlighting the concept of 'hospitality' which is closely related to the social value of 'honour-shame.' It is argued that Luke underscores the honourable position of Jesus as against that of the lawyer and the Temple hierarchy who are depicted as people who possessed great honour but lacked compassion. In the fifth and final section, the concept of the sacred in Luke 10:25-37 is discussed in order to explain the manner in which readers employ texts to convey the relationship between the sacred and the human. Thus, by exploring different methods of reading Luke 10:25-37, this study is concerned with the challenge of developing an integrated, relevant approach towards the understanding of Gospel texts in general and parables in particular. Part III covers the evaluation of the approach and the conclusions that can be drawn. The issues discussed in the evaluation include a critique of socio-rhetorical analysis in the context of its application to Luke 10:25-37, showing its strengths and weaknesses. On the basis of these findings, it has been concluded that, while some weaknesses may be detected in the approach, on the whole the useful insights it provides may be of great value in the understanding of Gospels in general and parables in particular. A final chapter draws some of the themes together from the three parts in formulating a conclusion.
2
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.
3
Sugiyama, Seimin. "Role and assessment of the Western text in New Testament studies." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.
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4
Govier, Clive E. "The majority text debate: A study in New Testament text-critical method." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 1996. https://ro.ecu.edu.au/theses/963.
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The aim of textual criticism is to recover the original text of the New Testament. By studying and comparing the many extant manuscripts it is hoped to discover which of them, or the variants they contain, arc closest to the original Text In choosing between the many variant readings, New Testament scholars developed the method of grouping manuscripts into different fom1s of text which fit the pattern of their variants. In contrast to this approach, J. W. Burgan propounded a method later identified as "The Majority Text" approach. This focuses on the Byzantine textual tradition, and assumes that its numerical preponderance is prima facie evidence of a superior text. With the lapse of time, and due to the results of the many studies made of newly discovered papyri, there is growing uncertainty as to the value of the traditional groupings of manuscripts. Both current research and contemporary methods of criticism may indicate that F. J. A. Hort's description of the Byzantine text (Majority text), as late, inferior, and recensional, needs to be reevaluated. There is a loss of methodological consensus; differing ways have emerged of estimating the many variant readings of the New Testament. This depends on whether the critic relies on the supposed history of the text, or prefers to focus on stylistic and philological issues. The need is to find a text-critical method acceptable to all. Recent debate between scholars advocating different approaches to textual criticism has addressed several key theoretical issues, whose outcome determines whether the Majority text method is a viable alternative to other approaches. This study responds to the recommendation of Kurt Aland (1987) that interested students should test the Majority text method, by considering several texts from the Gospels which arc relegated to the critical apparatus of the Greek New Testament (UBS4). This is done by employing Burgan's "Seven Notes of Truth", and the results are compared with Aland's conclusions, as well as with the conclusions of other critics who follow similar or varying methods. Not surprisingly it was found that, of all the verses examined on the basis of the Majority text method, the textual decisions were markedly different from those made by Aland and the UBS editors. In contrast, the Majority text conclusions for half of the verses considered were in agreement with those reached by the more radical approach of G. D. Kilpatrick who was willing to evaluate some Byzantine variants as good readings. The differing approaches indicate that New Testament textual criticism is at a methodological impasse. II is hoped that a clearer understanding of the history of the text will provide an objective basis for making sound textual choices. This quest must include a more exact method of patristic studies to enable the critic to place the Text more accurately in the context of its time and location. If a consensus emerged which accepted that Hart's views of the origins of the Byzantine text are no longer tenable, this may encourage scholars to study Burgon's work more closely, and thereby assess the value of the Majority text method.
5
Cole, Zachary John. "Numerals in early Greek New Testament manuscripts : text-critical, scribal and theological studies." Thesis, University of Edinburgh, 2016. http://hdl.handle.net/1842/21711.
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This thesis examines the phenomenon of numerals as they were written by early New Testament scribes. Chapter 1 briefly introduces the two basic ways that early scribes wrote numerals, either as longhand words or in alphabetic shorthand (e.g., δύο or β̅), and summarizes the fundamental research question: how did early Christian scribes write numerals and why? The need for such a study is described in chapter 2, which reviews past discussions of the phenomenon of scribal number-writing in New Testament manuscripts. While scholars are aware of the feature and have been eager to draw it into a variety of important discussions, this has been done without any systematic or thorough study of the phenomenon itself. After these introductory chapters, the thesis proceeds in two basic parts: the first isolates the relevant data in question and the second aims to examine those data more fully and from several different angles. Part one is a systematic examination of all numerals, both cardinal and ordinal, that are extant in New Testament manuscripts dated up through the fifth century CE (II–V/VI). The principal concern is when and where numerical shorthand occurs in these manuscripts. Can we discern a Christian style of number-writing that can be distinguished from contemporary scribal customs, and, if so, what is the nature of that style? One aim is to discern the function of number-writing within individual codices, and so its relation to other codicological and scribal features is also considered. Chapter 3 examines numerals in papyrus witnesses and chapter 4 examines them in majuscules written on parchment. Part two then comprises a more thorough investigation of some important issues that arose in part one. Chapter 5 approaches the feature of number-writing from the angle of textual genealogy. Did scribes ever mimic the particular numberforms as they were written in their exemplars or did they choose between them at their own leisure? In either case, what implications does this have for our understanding of textual relationships? Chapter 6 takes a brief detour to evaluate a commonly repeated axiom: that, in Greek copies of the Old Testament scriptures, Jewish scribes consistently used longhand numerals and avoided numerical shorthand. I argue that this idea is invalid and has distorted our understanding of the provenance of some early manuscripts. Chapter 7 then considers whether theological reflection ever influenced a scribe’s decision to employ numerical shorthand. In the same way that devotional practice seems to lie at the origin of the nomina sacra, the group of scribal contractions for divine names and titles, can we detect similar patterns of number-writing that relate to theologically significant concepts and/or referents? I argue that, aside from a handful of isolated yet intriguing examples, no coherent system similar to the nomina sacra can be detected—a conclusion that nonetheless sheds a great deal of light on devotional practices among early Christians. In chapter 8, I describe a hypothesis that seeks to make sense of much of the data observed in part one. In our examination of the numerals in the early manuscripts, four curious features are identified that distinguish Christian scribal practice from that found in other corpora, all relating to numerals (or kinds of numerals) that Christian scribes, as a rule, wrote longhand rather than in shorthand. I argue that this unique adaptation of numerical abbreviation in New Testament manuscripts reflects an awareness and intentional policy to avoid forms that were potentially ambiguous in the reading of those texts, and especially in their public reading. The final portion, chapter 9, then summarizes the thesis, draws out some implications of the study, and suggests areas in which more research would be potentially fruitful.
6
Bevere, Allan R. "Let no one disqualify you : a study of the paraenesis of Colossians and its place within the argument of the letter." Thesis, Durham University, 1998. http://etheses.dur.ac.uk/5044/.
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The argument of this thesis is two-fold in nature— the target of the argument of Colossians is a Judaism dismissive of the Gentile Colossian Christians and the recognition of that fact casts new light on the paraenesis of the letter and its integration into the argument of the epistle as a whole. The argument is set up in the introduction analyzing and critiquing recent dissenters to the Jewish nature of the philosophy and then the argument of the thesis is set in sequence. Several arguments are made in the thesis in support of these claims. Significant parallels between Colossians and Galatians suggest similar concerns in both letters relating to Israel's identity as the people of God and how that relates to the Gentile believers in the church at Colossae and the churches of Galatia, and how those Gentile believers are to live. The writers of Colossians, while sharing a similar Jewish perspective with the Colossian philosophers on there relationship between identity and way of life, admonish the Gentile Christians to live in a way consistent with who they are. Nevertheless Paul and Timothy differ with the philosophers as to what constitutes the identity of the Colossian Gentilesas the people of God. In addition to the parallels drawn further themes are present in Colossians which strongly suggest the Jewish character of the philosophy— wisdom, election, death of Christ as the final return from exile. Moreover, the apocalyptic background of 3:1-6, the Jewish moral concerns of the ethical lists (3:5-17), and the christological orientation of the Haustafel not only bolster the claim that the Colossian philosophy is Jewish in nature (this is less true of the house-codes explicitly, though there may be some implicit connections), but recurring themes in the paraenesis seen in the preceding argument lend support to the contention that the paraenesis is an integral part of the argument of the letter.
7
Langenkamp, Peter. "God’s Word to Man, Wisdom Personified and the Christ of Hebrews 1:3." Athenaeum of Ohio / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=athe1506350871336805.
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Newman, Kelly D. "To Know the One True God: Reconciling the God of the Old Testament with the God of the New Testament." BYU ScholarsArchive, 2006. https://scholarsarchive.byu.edu/etd/471.
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There is a popular misconception in the world that Jehovah is too severe on occasion while Jesus Christ is always kind and merciful. The Latter-day Saint belief that Jehovah and Jesus are the same person presents a supposed conflict. There has not been much written on this subject by either non-Latter-day Saints or Latter-day Saints, thus, this thesis represents a unique contribution to a common perception prevalent in many Christian circles. The research of this thesis shows that the misconception is based on three problems: first, a misinterpretation of biblical stories in both the Old and New Testament; second, a lack of understanding biblical context and culture; and third, a lack of applying modern revelation to this subject. The research of this thesis focuses on these three areas in an effort to resolve this false perception. This thesis takes a deeper look into the acts of Jehovah and Jesus Christ as found in the Old and New Testaments respectively. Next, it looks as several doctrines related to this subject that have been revealed through latter-day prophets and incorporates them into the Old Testament. This analysis paints a broader picture of the Lord and illustrates that He was, indeed, merciful in the Old Testament but, at times, severe in the New Testament. Lastly, this thesis takes four of the most difficult Old Testament stories that seem to represent Jehovah as harsh, capricious, and unyielding, and puts them in their cultural setting. Though not every act can be completely explained, there is a high degree of similarity between Jehovah and Jesus. The study concludes, therefore, that much of the problem lies with perception and not with reality.
9
Hannold, Boyd Andrew. "Jude in the Middle: How the Epistle of Jude Illustrates Gnostic Ties With Jewish Apocalypticism Through Early Christianity." Diss., Temple University Libraries, 2009. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/36471.
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Religion<br>Ph.D.<br>In the mid 1990's, Aarhus University's Per Bilde detailed a new hypothesis of how Judaism, Christianity and Gnosticism were connected. Bilde suggested that Christianity acted as a catalyst, propelling Jewish Apocalypticism into Gnosticism. This dissertation applies the epistle of Jude to Per Bilde's theory. Although Bilde is not the first to posit Judaism as a factor in the emergence of Gnosticism, his theory is unique in attempting to frame that connection in terms of a religious continuum. Jewish Apocalypticism, early Christianity, and Gnosticism represent three stages in a continual religio-historical development in which Gnosticism became the logical conclusion.
I propose that Bilde is essentially correct and that the epistle of Jude is written evidence that the author of the epistle experiences the phenomena. The author of Jude (from this point on referred to as Jude) sits in the middle of Bilde's progression and may be the most perceptive of New Testament writers in responding to the crisis. He looks behind to see the Jewish association with the Christ followers and seeks to maintain it. He looks forward to what he perceives as a shift from early orthodoxy and battles that shift.
My thesis is to use the text of the epistle of Jude to uncover its historical situation. I posit that it portrays an early church leader grounded in Jewish Apocalypticism and facing the beginnings of a new "heretical" movement. This is a thesis of connections, and the work lies in using the epistle of Jude to illustrate those connections.
This study is significant in two respects. First, it will clarify background issues of Jude. Earlier scrutiny of Jude focused on its unique aspects, such as Jude's use of the non-canonical texts of 1 Enoch and the Testament of Moses. More recent scholarship has centered on the literary and rhetorical analysis of the text. I will concentrate on using the text of Jude within the context of this theory in order to determine a clearer view of the historical setting in which Jude wrote.
Second, this work will further the theory of connections between Jewish Apocalypticism, early Christianity, and Gnosticism. Although much work has been done to validate the connections between Judaism and Gnosticism, less has been done specifically with regard to Jewish Apocalypticism and even less with Per Bilde's theory of the critical middle role of early Christianity. And no one has used Jude in this particular discussion.<br>Temple University--Theses
10
West, Donald S. "Promises to and limitations upon petitionary prayer in the New Testament: A study of their relationship." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2009. https://ro.ecu.edu.au/theses/124.
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The New Testament contains both promises to petitionary prayer (Matt 7:7–11 par. Luke 11:9–11; Mark 9:29; 11:23–24 par. Matt 21:21–22; John 14:13, 14; 15:7, 16; 16:23–24, 26; Jas 1:5–8; 4:1–3; 5:13–18) and restrictions upon it (e.g., Mark 14:36 par. Matt. 26:39, 42; Luke 22:42; John 12:27–28; Rom 8:26–27; 2 Cor 12:7–10); the Lord's Prayer (Matt 6:9–13 par. Luke 11:2b–4) demonstrates both aspects. The promises to petition embrace all of life's needs, including relief from present or anticipated suffering. The non-answer of such petitions (e.g., Jesus' prayer at Gethsemane) is attributed by many scholars to the behaviour or faith of the petitioner or to the "will of God," which overrides the present needs of the petitioner. Such solutions tend to be grounded in a prior theological framework rather than in the exegesis of the text. Furthermore, these solutions fail to account for the presence of apparently contradictory instructions or examples of prayer within the same text or in the name of the same author or speaker. In Matthew's Gospel, for example, Jesus exhorts the disciples to "ask, and it shall be given you" (7:7) and yet restricts his own prayer in the Garden of Gethsemane (26:39, 42). The exegesis of representative New Testament texts that promise and/or restrict petitionary prayer within their literary, historical, and theological contexts reveals the following constellation of recurring factors for virtually all texts: the generosity of God, who provides more than is requested of him in the fulfilment of his salvation purposes; the co-existence of promises to and restrictions upon petitionary prayer within the "already–not yet" eschatological tension; the mediation of Christ as guarantor, ground, teacher, example, co-object and co-petitioner; the comforting, empowering, and advocating intercession of the Spirit; and, the conditions of open-hearted and dependent faith and a community marked by forgiveness of others. The main findings of the study are that: (1) the prayer promises and limitations in the New Testament are not opposed in a final or deterministic sense but, because of the above factors, work together in the unfolding of God's salvation plan; and, (2) the prayer promises of the New Testament are so frequent and so bold that they must be thoroughly integrated into any depiction of New Testament petitionary prayer and not relegated into second place.
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Munson, Matthew [Verfasser]. "Biblical Semantics : Applying Digital Methods for Semantic Information Extraction to Current Problems in New Testament Studies / Matthew Munson." Aachen : Shaker, 2017. http://d-nb.info/1149279451/34.
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Rutherford, Miranda Julia. "A Trickster in Disguise: Reading a New Type of Satan in 2 Corinthians." Oberlin College Honors Theses / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=oberlin1433465476.
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Meigs, Steven Douglas. "The ethics of the spirit in Galatians : considering Paul's paranesis in the interpretation of his theology." [Tampa, Fla] : University of South Florida, 2006. http://purl.fcla.edu/usf/dc/et/SFE0001820.
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Puk, John-Tong. "The relationship between Old Testament prophecy and nuer prophecy : a comparative theological study." Thesis, Stellenbosch : Stellenbosch University, 2001. http://hdl.handle.net/10019.1/52561.
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Thesis (MTh)--Stellenbosch University, 2001.<br>ENGLISH ABSTRACT: This study alms to compare ancient Israelite (Old Testament) prophecy with
Nuer prophecy within its respective religious contexts, to detect the differences
and similarities.
The most important differences between Israelite (Old Testament) and Nuer
prophecy are:
• Israelite prophecy presupposes monotheism while Nuer prophecy
functions within a polytheistic rei igious context.
• Nuer understanding of creation is far less explicit than the Israelite
accounts of creation in Genesis 1 and 2.
In explaining the reasons for the dissimilarities between Israelite (Old Testament)
and Nuer prophecy, reference was made to the difference in geographical
location, cultural and societal context.
Among the more important similarities between Israelite (Old Testament) and
Nuer prophecy are the points of view related to sin and sacrifice, as well as the
distinction between true and false prophets and the role of prophets in society.<br>AFRIKAANSE OPSOMMING: Hierdie studie beoog om In vergelyking te tref tussen anti eke Israelitiese (Ou
Testament-) profesie en Nuer-profesie binne hulle onderskeie religieuse
kontekste, en om ooreenkomste en verskille te identifiseer,
Die volgende is die belangrikste verskille tussen Israelitiese (Ou Testament-) en
Nuer-profesie:
• Israelitiese profesie voorveronderstel rnonoteisrne terwyl Nuer-profesie
binne In politeistiese religieuse konteks funksioneer.
• Die Nuer-begrip van die skepping is aansienlik minder eksplisiet as die
Israel itiese weergawes van die skepping in Genesis 1 en 2,
In Verklaring van die gronde vir die verskille tussen anti eke Israelitiese (Ou
Testament-) profesie en Nuer-profesie het faktore 5005 verskille in geografiese
lokaliteit, kulturele en samelewingskontekste in ag geneern.
Sommige van die belangriker ooreenkomste tussen anti eke Israelitiese (Ou
Testament-) en Nuer-profesie wat genoem word, is die vertrekpunte betreffende
sonde en offerande, sowel as die onderskeid tussen ware en vals profete en die
rol van profete in die samelewing.
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Chimeri, Dudzirai. "Rereading Hebrews for liberating interdependence from within a Zimbabwean Mbire context." Thesis, Stellenbosch : University of Stellenbosch, 2005. http://hdl.handle.net/10019.1/16511.
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Thesis (D. Phil.)--University of Stellenbosch, 2005.<br>ENGLISH ABSTRACT: As modern society becomes more complex and diverse, a colonial reading paradigm is increasingly
becoming less plausible and has reached a point at which it is no longer possible to play tricks with
colonized peoples. It belongs to a period and expresses an outlook with which we can no longer
identify. A new epoch in the field of reading has opened. What we see in a postcolonial paradigm is
a radical shuffling of the cards into a new pattern.
This study argues that a postcolonial assumption of a plurality of contexts of salvation is a
liberating paradigm that proceeds along a path that includes the acceptance of the independence and
separate character of the various religions and the avoidance of superordination-subordination
relationships. It acknowledges and seeks to detect religious intolerance and to encourage an
approach that celebrates human cultural diversity—a rainbow religion or religious landscape. In this
study a colonial reading paradigm of the bible in general and the letter to the Hebrews in particular,
is turned on its head and colonial conception of supersessionism – an absolute claim to superiority –
rendered largely obsolete. It is no longer a case of business as usual.
As the Christian assumption of absolute claims to superiority over non-Christian religions is
increasingly becoming less plausible – in fact, obsolete – and no longer make sense to many people,
collective and collaborative efforts are an ideal alternative. There is a need to create space for other
religions to work in partnership with the Christian religion in our unprecedented communicational,
democratic and pluralistic cultural contexts where we rub shoulders with devotees of non-Christian
religions.
A pluralistic form of religious environment, where there is no one religion with preferential
privileges, is an ideal thing in our contexts. We need a different conceptualization of the role of
religion, where non-Christian religions are viewed not as demonic, false or inferior, but as worthy
colleagues in the religious quest. They are alternative and valid version of religious faith as well.
The idea that the ultimate reality, the cosmic power, has dealt with only one segment of humankind,
the Christian people, and that ideally there should be one, and only one, universal religion should be
rejected.
Moreover, for Christian people to be receptive to non-Christian religions does not entail abandoning
or betraying the Christian religion. It simply entails appropriating insights previously unavailable to
them. The idea that the Euro-American Christian theoretical line carries automatic evaluative
judgements should now be regarded as decidedly outdated.<br>AFRIKAANSE OPSOMMING: In ‘n toenemend diverse en komplekse moderne samelewing is daar nie meer ruimte vir ’n koloniale
lees-paradigma nie. Dit is trouens onwaarskynlik dat gekolonialiseerde mense (steeds) ’n rat voor
die oë gedraai kan word. Sulke tye behoort tot die verlede en beliggaam ’n wêreldbeskouing
waarmee nie langer geïdentifiseer kan word nie. ‘n Nuwe epog wat betref die lees van tekste is op
die horison. Binne die post-koloniale paradigma bemerk mens ‘n radikale herposisionering van weë,
en selfs nuwe weë.
Hierdie studie betoog dat ’n post-koloniale veronderstelling van ’n verskeidenheid-van-kontekstevan-
verlossing uiteindelik ’n bevrydende paradigma is, wat sigself beywer om die afsonderlike en
onafhanklike karakter van ander godsdienste te aanvaar en enige magsverhoudinge tussen hulle te
bestry. Dit wil enige vorm van religieuse onverdraagsaamheid hokslaan en die viering van kulturele
diversiteit aanmoedig. In die studie word ’n koloniale lees-paradigma van die Bybel in die
algemeen en die Hebreërbrief in besonder op sy kop gekeer, terwyl die idee van absolute koloniale
super-heerskappy as uitgediend beskou word. Dit is gewis nie meer ’n geval van klakkelose
berusting in die algemene gang van sake nie.
Soos ‘n Christelike veronderstelling van absolute aanspraak vanuit ‘n magsposisie en heerskappy
teenoor ander godsdienste al minder verantwoordbaar blyk te wees en vir baie eenvoudig nie meer
sin maak nie, bied gesamentlike pogings nuwe en verfrissende alternatiewe. Daar is ’n behoefte om
ruimte te skep vir ander godsdienste waarbinne hulle juis as vennote saam met Christene in vandag
se ongekend kommunikatiewe, demokratiese en pluralisties-kulturele kontekste kan meewerk.
’n Pluralisties-religieuse omgewing – waar geen godsdiens enige spesiale bevoorregting bo ’n ander
geniet nie – kan daarom as die ideaal in huidige kontekste beskou word. Hiervoor word egter ‘n
ander begrippe-apparaat ten opsigte van die rol van religie benodig, waarmee nie-Christengelowiges
nie as demonies, vervloek of minderwaardig beskou sal word nie, maar veel eerder as waardige
vennote in die religieuse gesprek. Hul standpunte behoort as alternatiewe en ewe geldige
perspektiewe erken en gerespekteer te word. Die idee dat die Almagtige, na wie almal vra, slegs by
één bepaalde segment van die mensdom betrokke sou wees, naamlik by Christene, word heeltemal
verwerp. Dieselfde geld die beywering en uiteindelike daarstel van één universele geloof.
Christene se openheid teenoor andersgelowiges beteken egter allermins ’n verloëning van die
Christelike evangelie. Die gedagtegang van hierdie studie impliseer bloot dat Christene voortdurend
oop sal wees vir ander se religieuse insigte. Die idee dat ‘n Westerse teoretiese raamwerk
outomaties waarde-oordele kan fel, word dus daarmee beslissend as gedateerd verklaar.
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Rytel-Andrianik, Pawel. "Use of Isaiah in the Fourth Gospel in comparison to the Synoptics and other places in the New Testament." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:fb4891ee-6ee9-48d0-9d7c-3fecc2070d40.
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Isaiah, along with Psalms and Zechariah, is one of the most quoted OT books in the Fourth Gospel (FG). There are thorough studies regarding the citations from Psalms and Zechariah in the FG. However, a monograph-length study on the use of Isaiah in that book is still lacking. The present research aims to fill this gap. This study proposes not only to research into Isaianic citations in the FG (Is 40:3; Is 54:13; Is 53:1; Is 6:9-10), but also to complete a comparative study of their other occurrences in the NT. This is done by analysing eleven citations in total, of which nine are found in the FG and Synoptics, while the other two are found in Acts and in the Letter to the Romans (one citation in each). This comparative study leads to the conclusion that the same citation, even with the same Vorlage, can be used with two different meanings in two different places in the NT. Indeed, even where similar meanings are to be inferred, the exact uses of the citations have some nuances. Moreover, the deviations in the form of the citations should not be understood simply as due to defective memory: they may be explained by “application of exegetical techniques and devices” (Menken) or they may not. It seems rather that the Fourth Evangelist crafted them well, according to his genuine theological aims/agenda. In fact, he is much freer in the composition of his citations than the Synoptics. In common with the Synoptics, however, he mentions Isaiah in order to gain prophetic authority for some difficult claims and not merely to indicate the source of the citation. Finally, it is observed that all of the Isaianic quotations in the FG have one pattern in common: where the OT writer refers to the God of Israel, the Fourth Evangelist refers to Jesus Christ.
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Tumblin, Jericha Brenn. "Paul in the Gentile Synagogue: The Areopagus Episode (Acts 17:16-34) in its Literary and Spatial Context." Ohio University Honors Tutorial College / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=ouhonors1556299519527043.
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Fringer, Robbie. "Paul's corporate Christophany : an evaluation of Paul's Christophanic references in their epistolary contexts." Thesis, University of Manchester, 2017. https://www.research.manchester.ac.uk/portal/en/theses/pauls-corporate-christophany-an-evaluation-of-pauls-christophanic-references-in-their-epistolary-contexts(df384d6b-7649-4ef8-904c-6e5e5b8b053c).html.
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This thesis investigates references to Paul's Christophany in the undisputed Pauline letters. Paul's Christophanic experience has been the subject of much scholarly analysis. However, treatments of this phenomenon, while widely varied, have primarily concentrated on reconstruction of the cause, event, and effects of this phenomenon, discovery of the foundation of Paul's Christology and/or reconstruction of his Christology, and on conversion/call in general. Few have focused on the purpose behind Paul's employment of his Christophanic references in their particular literary and socio-historical contexts and none have undertaken a full-length study of each Pauline Christophanic references seeking to discover the extent to which Paul uses these references in context to shape his various communities. This is the task of this thesis. It begins by setting criteria for establishing which of the many proposed references can be deemed a Christophanic reference and based on these criteria confirms five pericopae for further evaluation: Gal 1:11-17; 1 Cor 9:1-2, 16-17; 1 Cor 15:1-11; Phil 3:4-14; and 2 Cor 3:1-4:6. Each of these confirmed references is then evaluated within their specific literary and socio-historical contexts. Special attention is given to possible intertextual links which aid in interpreting Paul's larger purposes within the epistles as well as more specific purposes behind his employment of the Christophanic reference. A significant reliance on Isaiah, especially Isa 40-66, is highlighted. Through this assessment, the importance of Paul's Christophanic references as part of his larger arguments is established. It is shown how Paul uniquely shapes the various Christophanic references to fit the needs of his argument and through it, the needs of the community. Furthermore, it evidences that Paul's Christophanic references are not primarily used to establish his apostolic status or to assert his apostolic authority. Through this study, the corporate nature of Paul's Christophanic references becomes increasingly evident and multiple general conclusions are drawn, which provide a possible glimpse into Paul's understanding of his Christophanic experience. Specifically, it is argued that Paul's Christophanic references primarily functioned in three ways. They functioned didactically, providing an avenue for instruction within Paul's overall argument. They functioned paradigmatically, offering the various communities a model of correct identity and action that should be imitated. Lastly, a few of the references also functioned analogously, illustrating Paul's understanding of the shared elements of their conversion, calling, and identity, which are made possible through a revelation of Christ/Spirit to all believers.
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Jacobs, Pierre J. "Globalized mission and the Social Gospel of Jesus : a postcolonial optic." Thesis, University of Pretoria, 2014. http://hdl.handle.net/2263/46025.
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This study’s focus is Jesus’ significant representation of the kingdom of God
utilizable for mission today – a topic of importance for contemporary Christianity’s
sustainable reaction to a globalizing world. Christianity should not have to be a
spectator to globalization but one of its agents, one of the forces at work by
extending interconnection between peoples, shared ideas and promoted social,
political and cultural links. How should Christian churches conceive of their mission
within the context of a globalizing world? It is remarkable that after two millennia of
Jesus’ life, ‘mission in the kingdom of God’ is still of great importance for human life
on earth. Indeed, contemporary secularists might not commend religion with the
custody of such a fundamental burden of responsibility. Yet, considering the times
we live in, a foundation of sustainable values for earth are inescapably important.
Nevertheless, from what foundational values does Christianity draw to bear witness
of the divine in a secular age? When considering all the factors mentioned, what
foundational ethics and virtues of Christianity that we bear witness to are still
believable in a secular age?
The purpose of this study is not to provide a complete response to the question of
mission of the church in a globalizing world, but to establish a framework within
which answers may be sought. The study is informed from a variety of disciplines
such as politics, cultural theory and politics, which are not the usual fields of New
Testament Studies. Therefore, this study presents itself in five chapters informing
one another. Chapter 1 addresses the issues that surface from current missional
reaction and the broader implications that globalization has on changing social and
institutional realities and the churches’ response to it. Chapter 2 identifies
indispensable characteristics of the early twentieth century Social Gospel movement
to implement those values as essential building blocks in globalized mission. In
Chapter 3 investigates the potential use of Postcolonial Theory for categorizing
postcolonial characteristics of marginalization, oppression, neo-imperialism and neocolonialism.
Chapter 4 applies the outcomes of Chapter 1 through 3 with which
Richard Horsley’s proposed perspective on Jesus’ mission in Roman Palestine as the ‘renewal of Israel’ is considered to discern about the first century world and the
implications it has for the third millennium.
The Christian faith, among others, has marginalizing practices derived from centuries
old traditions and biased interpretations of Scripture. We see examples of it strewn
over two millennia. Chapter 5 concludes this cursory study by summarizing the
valuable and constructive characteristics in mission, globalization, postcolonial
studies and the Social Gospel. These characteristics can inform the Christian faith in
its responsibility of living, and letting others participate, through ‘mission’, in the
kingdom of God. Because if we do not, what is still believable today about the
significant life of Jesus?<br>Thesis (PhD)--University of Pretoria, 2014.<br>tm2015<br>New Testament Studies<br>PhD<br>Unrestricted
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Shuali, Eran. "Traduire le Nouveau Testament en hébreu : un miroir des rapports judéo-chrétiens." Thesis, Strasbourg, 2015. http://www.theses.fr/2015STRAK021/document.
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Cette thèse examine la particularité de la démarche qui consiste à traduire le Nouveau Testament en hébreu et qui implique de transférer le texte fondateur du christianisme dans un contexte juif. Elle se concentre sur la façon dont le traducteur utilise la Bible hébraïque et la littérature rabbinique ancienne pour accomplir ce transfère. Il est montré que grâce aux liens historiques, théologiques et conceptuels étroits entre le Nouveau Testament et ces deux corpus juifs, l’emploi d’éléments repris d’eux pour rendre des éléments du Nouveau Testament est particulièrement efficace pour augmenter la compréhensibilité du Nouveau Testament en hébreu et son acceptabilité dans un contexte juif. Cependant, l’usage de tels éléments dans la traduction du Nouveau Testament en hébreu risque souvent de gommer les spécificités du Nouveau Testament par rapport au judaïsme. Le travail du traducteur du Nouveau Testament en hébreu implique donc une constante hésitation quant à la pertinence des formes d’expressions hébraïques et des concepts juifs pour refléter les formes d’expression et les concepts du Nouveau Testament, et, plus généralement, quant aux affinités et aux contrastes entre le christianisme et le judaïsme<br>This dissertation examines the specificity of translating the New Testament into Hebrew, an activity which involves transferring the founding text of Christianity into a Jewish context. The dissertation focuses on the use of the Hebrew Bible and of ancient rabbinic literature in bringing about this transfer. It is shown that because of the close historical, theological and conceptual links between the New Testament and these two Jewish corpora, the use of elements borrowed from them in rendering elements found in the New Testament is particularly effective for enabling the New Testament to be easily understood in Hebrew and to be accepted in a Jewish context. However, the use of such elements in a Hebrew translation of the New Testament may often result in blurring features of the New Testament that are distinguished from Judaism. For this reason, the translator of the New Testament into Hebrew constantly hesitates whether Hebrew forms of expression and Jewish concepts are suitable for reflecting the New Testament’s forms of expression and concepts, and asks himself, more generally, what exactly unites and distinguishes Christianity and Judaism
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Tritle, Jedidiah. "The Patristic Historians of Matthew's Gospel: A Critical Analysis of the Earliest Witnesses." Athenaeum of Ohio / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=athe155022231240027.
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Evans, Robert Charles. "Reception-historical methods in biblical studies : an evaluation of the hermeneutics of some recent practice, with reference to reception of New Testament texts about subordination." Thesis, University of Oxford, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.669841.
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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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Steyn, Gert J. "A quest for the assumed LXX Vorlage of the explicit quotations in Hebrews." Thesis, Stellenbosch : University of Stellenbosch, 2009. http://hdl.handle.net/10019.1/1121.
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Thesis (DLitt (Ancient Studies. Biblical Languages))--University of Stellenbosch, 2009.<br>The Vorlage of the explicit quotations in Hebrews remains an unresolved matter to date – despite the fact that it is an important pre-requisite before one can attempt to investigate the function of the quotations within their NT context. The selection, origin and version of the explicit quotations is a neglected aspect of previous studies. This Quest attempted to address these matters mainly from a tradition historical and a text critical angle. It follows the ground plan of Hebrews‘ own presentation of two sets of quotations in pairs – the first set consisting of hymnic texts and the second a quotation from the Torah, which is alternated between quotations from the Psalms and from the Prophets. The investigation considers each quotation in the light of possible alternative Vorlage(n) to those of the printed versions and interacts with previously proposed hypotheses – such as the ―Testimony Book‖ hypothesis, liturgy-, homily-, and midrash hypotheses. It became clear during the course of the investigation that, although Hebrews might have known a large number of quotations from the early Jewish (DSS; Philo) and early Christian (Paul, Gospels) traditions, he also expanded on some of those and added some other (mainly the longer) quotations. The latter include, for instance, Pss 40(39), 95(94), and Jer 31(38) – often accompanied by the author‘s reworking and own midrash on the passage with ring compositional features. The quotations are almost always introduced with a verb of saying and with a large number of them being presented in combination with a reference to an existing promise of God. Regarding the Dead Sea Scrolls, there are a number of similarities between particularly 4QMidrEschat, the Hodayot and the Pesharim – documents that are representative of a hermeneutic tradition of creatively working with and interpreting OT passages. Almost all of the Torah quotations are brief and (including the quotation from Prov 3) occurred already in the works of Philo of Alexandria, mainly in his Legum allegoriae 3. Their readings agree with each other – both of them often against the LXX and MT versions, which might be an indication of another version (the ―Old Greek?‖) that was used by both. Quotations that show an overlap with the then existing NT literature at the time that Hebrews wrote, are almost exclusively to be found in Romans and 1 Corinthians. The early Christian liturgical formula of the institution of the Eucharist seemed to have played a role in at least the quotation pair Exod 24:8 (―blood‖) and Ps 40:7-9 (―body‖).
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Childers, Jeffrey Wayne. "Studies in the Syriac versions of St. John Chrysostom's homilies on the New Testament : with special reference to Homilies 6, 20, 22, 23, 37, 62, 83, and 84 on John." Thesis, University of Oxford, 1996. http://ora.ox.ac.uk/objects/uuid:1d934fa6-8614-45bc-a61f-6de883846adb.
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The thesis conducts systematic studies of the Syriac versions of St. John Chrysostom's Homilies on the New Testamentandmdash;the Homilies on Matthew, the Homilies on John, and the Homilies on the Epistles of St. Paul. The thesis focuses mainly on sixth- and seventh-century British Library manuscripts, but is also concerned with the spread of the material over the course of centuries into different sorts of books. Pre-dating extant Greek witnesses by centuries, the main Syriac manuscripts preserve translations made during the fifth and sixth centuries and constitute unique textual evidence for students of the Greek. By analyzing the methods of translation, it has been possible to place the versions within the framework of the development of Syriac translation technique and to highlight methodological issues for those attempting to relate Syriac versions to their Greek source texts. The translation analysis includes Biblical citations. The analyses have shown that the Homilies on the Epistles were translated last and are the most literal. The Homilies on Matthew and on John were translated earlier, are relatively less literal, and most likely to have Peshitta or even (occasionally) Old Syriac Bible texts rather than direct translations from the Greek. Several of the Homilies on John are edited and translated, allowing a critique of M.-E. Boismard's interpretation and use of the Syriac version, which is seen to be unsatisfactory in several ways.
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Törnqvist, af Ström Richard. "Adam och Kristus : En intertextuell analys av Paulus allusion till skapelseberättelsen i Rom 5:12-21, relaterat till synd och död respektive rättfärdighet och liv." Thesis, Uppsala universitet, Teologiska institutionen, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-451330.
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Svärd, Erik. "Selected Topics in the Grammar of Nalca." Thesis, Stockholms universitet, Avdelningen för allmän språkvetenskap, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-91132.
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The present study analyzes a selection of topics in the grammar of Nalca (Mek language; Papua), with a focus on verbs and nominals. No published grammar or dictionary is available for Nalca, but a translation of the New Testament was used as a parallel text. The results showed that Nalca is split-ergative, strongly suffixing and agglutinating, with subject-object-verb (SOV) as the dominant word order. Verbs consist of a stem and a series of suffixes expressing tense/aspect/mood, negation, number and person. The case alignment is ergative-absolutive for nouns, for which syntactic function is indicated by a series of postpositions. These postpositions agree with nouns in gender. Ergativity was not observed for pronouns; while the results were inconclusive, they appeared to show a nominative-accusative case alignment. The numeral system is an extended body-part system with the base 27. Many of the features found in Nalca are comparable with other Mek languages, with the gender system and split-ergativity being two major exceptions. Finally, the use of the New Testament as a parallel text was a success, with a basic description of the grammar of Nalca having been made, although further investigation is needed.<br>Denna studie analyserar ett urval av områden i nalcas (mekspråk; Papua) grammatik, med fokus på verb och nominaler. Det finns ingen publicerad grammatik eller ordlista tillgänglig för nalca, men en översättning av Nya Testamentet användes som parallelltext. Resutltaten visade att nalca är split-ergativt, starkt suffigerande och agglutinerande, med subjekt-objekt-verb (SOV) som dominerande ordföljd. Verb består av en stam och en serie suffix som uttrycker tempus/aspekt/modus, negation, numerus och person. Argumentstrukturen är ergativ-absolutiv för substantiv, för vilka syntaktisk funktion indikeras av en serie postpositioner. Dessa postpositioner kongruerar med substantiven efter genus. Ergativitet observerades inte för pronomen; trots att resultaten inte var slutgiltiga, tycktes dessa istället uppvisa ett nominativ-ackusativt system. Det numeriska systemet är ett utökat kroppsdelssystem med basen 27. Många av karaktärsdragen i nalca hade motsvarigheter i de andra mekspråken, med genussystemet och split-ergativiteten som de största undantagen. Användandet av Nya Testamentet som parallelltext visade sig vara lyckat, eftersom en grundläggande beskrivning av nalcas grammatik åstadkoms, även om ytterligare forskning krävs.
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Miles, Donald Joseph. "Preservation of the Writing Approaches of the Four Gospel Writers in the Joseph Smith Translation of the Bible." Diss., CLICK HERE for online access, 1991. http://contentdm.lib.byu.edu/u?/MTGM,40877.
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Muyo, Joshua Ngwalem. "The scapegoat sacrifice in Leviticus 16 and the Nefo'o ritual of the Bafut of Cameroon." Thesis, Stellenbosch : Stellenbosch University, 2001. http://hdl.handle.net/10019.1/52574.
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Thesis (DTh)--Stellenbosch University, 2001<br>ENGLISH ABSTRACT: The dissertation aims to establish to what extent the Old Testament could be interpreted from
an African perspective, using the scapegoat sacrifice in Leviticus 16 and the Nefo'o ritual of
the Bafut of Cameroon as relevant examples. Because sacrificial practice was a normal
occurrence in the religions of the Israelites (Old Testament) and those of other nations - and
African society in particular - questions are raised that require urgent answers, namely: Is it
possible to identify any elements of sacrifice from the African background, and specifically
the Nefo'o ritual of the Bafut of Cameroon, which may facilitate the theological interpretation
and understanding of the Old Testament.
The approach employed is a qualitative methodology with the sub-category of participant
observation. We also used a socio-rhetorical interpretation approach to the Old Testament
text of Leviticus 16. When the above-mentioned two rituals are compared, they portray
aspects of both similarities and dissimilarities. The work has been divided into the following
seven chapters:
Chapter one introduces the topic through the identification and the development of the
problem. Some concepts and keywords from the title are discussed in the contexts of the
Bafut of Cameroon and ancient Israel.
Chapter two provides the background to the Nefo'o ritual of the Bafut of Cameroon, tracing
both the origins of the Bafut people and the Nefo'o ritual. The Bukari people, the aborigines
of the tribe and the seat of the Nefo'o shrine are highlighted.
Chapter three presents a survey of sacrifices in West Africa, the ancient Near East and Israel.
Special attention is reserved to the sacrificial systems of the ancient Israelites.
Chapter four gives a brief introduction to the Pentateuch with special treatment of the modern
trends in the study of the pentateuchal sources and the theologies of the authors. This is to
situate the book of Leviticus in the Pentateuch with which we are concerned.
Chapter five presents an introduction to the book of Leviticus and examines its significance
among the other pentateuchal books. Attention is given to certain recurrent theological
themes in the book and its implication for Leviticus chapter 16.
Chapter six provides a socio-rhetorical interpretation of the text of Leviticus 16, with special
attention to the establishment of the Day of Atonement and the scapegoat sacrifice. Specific
attention was paid to the significance of atonement in Lev. 16. Chapter seven compares the scapegoat sacrifice of Leviticus 16 and the Nefo'o ritual of the
Bafut of Cameroon. This is followed by a theological interpretation of the Nefo'o ritual and a
summary of the results and conclusions.
African theologians - whose own cultures possess a great deal of ritual practices - have not
given enough attention to a contextual interpretation of the Scriptures of the Old Testament.
The biblical faith has to exist among African Traditional Religions and other cultural
practices. Some contextual interpretation of the Scriptures of the Old Testament is being
suggested. Such aspects as the Nefo'o shrine, which is situated in the midst of the Bafut
community, could be seen to explain the Tent of Meeting among the Israelites. Other aspects
include the priest, the community, the ancestors and the release of the live goat into the
woods, bearing the sins of the people. Thus the Nefo'o ritual can be used as an analogy to
explain the biblical understanding of atonement in an African context.
Leviticus 16 is not only the centre of the book of Leviticus but also the centre of the
Pentateuch (Torah). Atonement can also be seen to be the theological heart of the Old
Testament and of the whole Bible. Thus it is crucial to communicate this in an African
environment using all the hermenuetical tools available.<br>AFRIKAANSE OPSOMMING: Hierdie dissertasie is daarop gemik om te bepaal tot watter mate die Ou Testament vanuit In
Afrika-perspektief geinterpreteer kan word met gebruikmaking van die sondebokofferande,
soos beskryf in Levitikus 16 en die Nefo'o ritueel van die Bafut bevolking van Kameroen as
betrokke voorbeelde. Omdat die bring van offerandes normale praktyk in die godsdienste van
die Israeliete (soos beskryf in die Ou Testament) en van ander nasies - en spesifiek van
Afrika-gemeenskappe - is, ontlok dit vrae wat dringend beantwoord behoort te word. Is dit
moontlik om daardie elemente van offerande vanuit In Afrika-perspektief - en spesifiek
vanuit die oogpunt van die Nefo'o ritueeI van die Bafut van Kameroen - te identifiseer wat
kan bydra tot die teologiese interpretasie en begrip van die Ou Testament?
Die benadering wat gevolg word, is 'n kwalitatiewe metodologie, met die sub-kategorie van
deelnemende waarneming. Ons het ook In sosio-retoriese interpretasie benadering tot die Ou
Testamentiese teks van Levitikus 16 gevolg. Wanneer die bovermelde twee rituele met
mekaar vergelyk word, openbaar hulle aspekte van sowel ooreenkomste as van verskille. Die
werk is die volgende sewe hoofstukke verdeel:
Hoofstuk een lei die onderwerp in deur die identifisering en die ontwikkeling van die
probleem. Sekere begrippe vervat in die sleutelwoorde van die titel word bespreek in die
kontekste van die Bafut van Kameroen en van anti eke Israel.
Hoofstuk twee bied In agtergrond aan tot die Nefo'o ritueel van die Bafut bevolking van
Kameroen, waarin die oorsprong van sowel die Bafut bevolking as van die Nefo'o ritueel
nagegaan word. Die Bukari bevolking, wat die oorspronklike inwoners was en die setel van
die Nefo'o altaar word beskrywe.
Hoofstuk drie bevat In oorsig van offerandes in Wes-Afrika, die anti eke Nabye Ooste en
Israel. Spesiale aandag word geskenk aan die offerande stelsels van die anti eke Israeliete.
Hoofstuk vier is In kort inleiding tot die Pentateug, met spesiale verwysing na die moderne
tendense in die studie van Pentateugverwante bronne en die teologiese uitgangspunte van die
skrywers. Dit word gedoen om die posisie van die boek van Levitikus, waarmee ons bowenal
gemoeid is, in die Pentateug te bepaal.
Hoofstuk vyf bied In kort inleiding tot die boek van Levitikus en gaan sy betekenis na teen
die agtergrond van die ander boeke Vall die Pentateug. Aandag word geskenk aan sekere
herhalende teologiese temas in die boek en die implikasies daarvan vir Levitikus 16. Hoofstuk ses bevat 'n sosio-retoriese interpretasie van die inhoud van Levitikus 16, met
spesiale verwysing na die instelling van die Versoendag en die offerande van die sondebok.
Spesifieke aandag word geskenk aan die rol van boetedoening in Levitikus 16.
Hoofstuk sewe vergelyk die sondebok offerande van Levitikus 16 en die Nefo'o ritueel van
die Bafut van Kameroen. Dit word gevolg deur 'n teologiese interpretasie van die Nefo'o
ritueel, 'n 'n opsomming van die praktyke en ook gevolgtrekkings.
Afrika-teoloe, wie se eie kulture oor 'n ryke mate van rituele praktyke beskik, het tot dusver
nie voldoende aandag aan 'n kontekstuele interpretasie van die Ou Testament geskenk nie.
Die Bybelse geloof moet steeds in naasbestaan met die tradisionele Afrika-gelowe en ander
kulturele praktyke staan. 'n Sekere kontekstuele interpretasie van die Ou Testamentiese
geskrifte word aan die hand gedoen. Seker aspekte, soos die Nefo'o altaar, wat midde in die
Bafut gemeenskap gelee is, kan met die ontmoetingstent van die Israeliete vergelyk word.
Ander punte van ooreenkomste en verskille tussen die Bafut en die anti eke Israeliete, sluit in
priesters, die gemeenskap, voorouers, en die vrylating in die woud van die lewendige bok wat
die sondes van die bevolking dra. Dus kan die Nefo'o ritueel as 'n analogie vir die
verduideliking van die Bybelse begrip van versoening in 'n Afrika-konteks aangewend word.
Levitikus 16 is nie slegs die kern van die hele boek van Levitikus nie, maar inderdaad ook
van die hele Pentateug (Torah). Versoening kan ook as die teologiese kern van die Ou
Testament van die hele Bybel gereken word. Daarom is dit noodsaaklik om hierdie begrip in
'n Afrika-konteks te kan kommunikeer met die aanwending van aile beskikbare
hermeneutiese hulpmiddele.
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Dally, Svea. "Kvinnor vid τὸ πάσχα och κυριακὸν δεῖπνον : En komparativ studie av hur Lukas och Paulus framställer kvinnors plats och roll vid påskmåltiden τὸ πάσχα i Luk 22:7-30 samt vid Herrens måltid κυριακὸν δεῖπνον i 1 Kor 11". Thesis, Uppsala universitet, Teologiska institutionen, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-443905.
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The essay draws on Angela Standhartingers article ”Frauen in Mahlgemeinschaften. Diskurs und Wirklichkeit einer antiken, frühjüdischen und frühchristlichen Mahlpraxis” which examines the representation of women in the ancient tradition of symposia. This thesis studies how Luke and Paul represent women at The Last Supper τὸ πάσχα and the Lord’s Supper κυριακὸν δεῖπνον, and therefore focusses on the pericopes Luke 22:7-30 as well as 1 Cor. 11. Even though these biblical texts are written by men from an androcentric perspective, they show spaces - gaps which are opposed to what the texts seem to convey. Thus, it is possible to break through the patriarchal discourse to render women visible in the texts. I argue that Luke and Paul represent women in their roles and positions both out of their personal experiences and social ideology. Yet, reflecting on a Christan social order, there can be noticed an earthly approach, relating to the cultural order, in Luke 22:7-30 in distinction from a cosmic approach in 1 Cor. 11.
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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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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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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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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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<p>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:</p><ul><li>På vilket sätt skiljer sig rubrikerna mellan de två översättningarna åt i hur kvinnor betonas?</li></ul><p>Min följdfråga är:</p><ul><li>Kan en eventuell förändring härledas från de direktiv som låg till grund för översättningsarbetet?</li></ul><p>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.</p>
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Kolenda, Embla. "Bibliska motiv i Harry Potter and the Deathly Hallows : En intertextuell undersökning." Thesis, Enskilda Högskolan Stockholm, Teologiska högskolan Stockholm, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:ths:diva-122.
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Populärkultur uppstår inte i ett vakuum. Det är inte konstigt att västerländsk populärkultur hämtar inspiration från Bibeln och västerländsk kristen kultur. Bokserien om Harry Potter tycks vara ett sådant exempel. Jag är intresserad av det intertextuella mötet mellan Harry Potter-böckerna och Bibeln. Detta är ett relevant ämne att studera inom bibelvetenskapen då intertextualitet är tolkning i flera led och alltså påverkar vår läsning av såväl Bibeln som skönlitteratur. Som Lina Sjöberg visar kan intertextuella studier mellan Bibeln och skönlitteratur vara ett sätt att exegetiskt arbeta med mellanmänskliga aspekter av bibelberättelser som i sin tur plockats upp av skönlitteraturen genom intertextuella referenser.1 Utifrån bibelvetarens uppgift att tolka och förstå Bibelns texter blir intertextuella studier en framkomlig väg bland flera.2Harry Potter är en bästsäljande bokserie skriven av den brittiske författaren J.K. Rowling.3 Bokserien har filmatiserats och även filmerna är mycket populära. Det har skapats en fandom4 kring Harry Potter. Fansen kallas för ”Potterheads”5 och J.K. Rowling har skapat plattformen ”Pottermore” som är en nöjessite, nyhetssite och online-butik för allt Potter-relaterat.6 Det genomslag Harry Potter har gjort gör serien till ett intressant ämne för intertextuella studier. Många älskar bokserien och även de som inte läst böckerna känner ofta till handlingen i viss utsträckning.
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Andersson, Anton. "Här finns inget evangelium kvar : En kvalitativ intervjustudie av Svenska kyrkans representanters syn på klimatförändringarna, den yttersta dagen och människor med existentiell ångest." Thesis, Linnéuniversitetet, Institutionen för kulturvetenskaper (KV), 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-93620.
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During the 20th century, our planet and its population have faced a number of environmental challenges. The climate on earth is changing and it is most likely due to human activity and the destruction of the earth's resources, ecosystems and waterways. More recently a very active environmental movement is taking up more space in people's lives. In many ways, it can be considered that climate change, and the movement that accompanied it, created a generation of people who proclaim a doom as a result of human destruction of the planet. I have conducted qualitative online interviews with nine representatives from the Church of Sweden, mainly church pastors from southern Sweden, to see how they relate to climate change, their views on judgement day and how they respond to people in their office who have anxiety and are concerned about climate change and the possible destruction of the human race. The result shows that all respondents in the survey place a great focus on man's individual and collective responsibility in the care for the earth, that is, according to them, God's creation. Through Berger’s social-constructivist theories of secularization, the study shows that the climate movement itself sometimes lacks Christian values of optimism and Christian concepts, such as God's grace, forgiveness, and hope. It thus gives the impression that the movement in some ways has a secular character. In contrast to this, the representatives of the Swedish Church claim to have a hopeful attitude and mostly believe that climate change is not part of the eschatological prophecies described in the Bible. However, they often reason that one cannot know for certain what the future holds, but as they hope and long for Christ's return, they have no fear but instead put their faith in hope and in God. They believe there is a clearer optimism on their part in the form of forgiveness, grace and hope and are willing to lead by example by caring for people who fear and encourage them to hope and the trust in God.
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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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Stirling, A. Mark. "Transformation and growth : the Davidic temple builder in Ephesians." Thesis, University of St Andrews, 2011. http://hdl.handle.net/10023/2537.
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The focus of this thesis is on the way in which the theology of the author of the Epistle to the Ephesians is both shaped by and shapes the appropriation of OT texts and themes, especially in Eph 2:11-22. This reveals an overarching theme, not only in 2:11-22, but in the whole letter, of the Davidic scion who builds his new temple consisting of Jews and Gentiles together. The creation and growth of this new humanity is expressed using temple imagery and by appropriating OT texts that are concerned with the eschatological pilgrimage of the Gentiles to Zion. Ephesians is concerned with the transformed walking that is inherent to membership of the Messiah’s people. It is further concerned that this corporate entity should function as God’s dwelling place on earth; unity and loving relationships therefore being the burden of Ephesians’ paraenesis. This entire process is summed up at the gateway to the letter’s paraenesis in the phrase “learn the Messiah.” The discipleship thus conceived is about much more than (but not less than) individual transformation. The temple/dwelling place theme imparts a corporate dimension to growth that is crucial if the Messiah’s people are to function as they ought. This functioning is given further definition, however, by the expansionist element introduced by the temple theme and texts, as well as the framing of membership of the Messiah’s people in explicitly covenantal terms. Ephesians may thus be seen as a letter whose purpose is to induct believers into the privileges and responsibilities of the Messiah’s new humanity, to give them the self understanding that they constitute corporately the new temple and to convince them that the manner of their “walking” is the means by which the unity and integrity of God’s dwelling place is both expressed and maintained.
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Stallard, Matthew S. "John Milton’’s Bible: Biblical Resonance in Paradise Lost." Ohio University / OhioLINK, 2008. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1218072545.
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Windsor, Lionel James. "Paul and the vocation of Israel : how Paul's Jewish identity informs his apostolic ministry : with special reference to Romans." Thesis, Durham University, 2012. http://etheses.dur.ac.uk/3920/.
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This dissertation argues that Paul’s apostolic mission to the Gentiles was the definitive expression of his divine vocation as an Israelite, and thus of his Jewish identity. For many of Paul’s Jewish contemporaries, Israel’s divine vocation was to keep and to teach the precepts of the Law of Moses as an exemplary witness to God’s power and wisdom. For Paul, however, Jewish identity was expressed primarily by preaching the gospel of Christ, as the fulfilment of the Law of Moses, to the Gentiles. This is seen most clearly in Paul’s letter to the Romans. In chapter 1, we summarize our methodology: we are seeking to examine Paul’s Jewish identity by reading Paul’s letters (especially Romans), in light of other second-temple Jewish texts, using certain insights from social identity theory. We show that the concept of vocation is an important dimension of Jewish identity, especially in Paul’s letters. We also discuss some prior approaches to the question of Paul’s Jewishness, demonstrating both their value and also their limitations for our purposes. In chapter 2, we survey three key aspects of Paul’s explicit language of Jewish identity in his letters: Jewish distinctiveness, divine revelation and divine vocation. In chapter 3, we demonstrate that Paul deliberately frames his letter to the Romans (Rom 1:1–15, 15:14–33) by presenting his apostolic ministry as the fulfilment of positive scripturally-based eschatological expectations concerning Israel’s divine vocation with respect to the nations. We also compare Paul’s self-presentation in the outer frame of Romans with other first-century expressions of Jewish vocation. In chapter 4, we concentrate on Rom 2:17–29. Contrary to most interpretations which read this passage as a discussion about the nature of (Jewish or Christian) salvation, we argue that Paul deliberately sets this passage in the context of the mainstream Jewish synagogue, in order to contest the nature of Jewish vocation. In chapter 5, we examine Rom 9–11 from the perspective of Jewish vocation. We demonstrate that in Rom 9–11, Paul presents his own apostolic vocation, in various ways, as a contrast to, a fulfilment of, and a means of hope for Israel’s place and role in God’s worldwide purposes.
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Moore, Nicholas J. ""Not to offer himself again and again" : an exegetical and theological study of repetition in the Letter to the Hebrews." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:7402e9b1-28f1-4075-b407-dd02c30c1d20.
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Repetition has received a bad press in certain streams of theological tradition; this reception has in part been caused by, and has in turn affected, readings of the Letter to the Hebrews, which speaks about repetition in ways unique in the New Testament. The present study addresses the insufficient critical attention paid to repetition in Hebrews, challenging the assumption that it functions uniformly and negatively throughout the letter, and exploring the variety of ways in which Hebrews presents repetition. The plurality of prophetic speech displays God’s manifold kindness in the old covenant; such speech is not opposed to but is fulfilled in Christ’s coming, and its ongoing repetition in the new covenant through citation and exposition serves to promote and explicate that event. Repeated mutual encouragement is essential to persevering in the Christian life and avoiding apostasy. And the regular entry of the Levitical priests into the outer sanctuary of the tabernacle in Heb 9.6 foreshadows the continual access to God achieved through Christ. Where repetition has a negative or contrastive role in the author’s argumentation, it does not cause inefficacy but rather indicates a weakness whose source is elsewhere – and which, moreover, is revealed fully only in the light of the Christ event. The uniqueness of Christ and of his death construed as a sacrifice, developed from concepts of singularity in Day of Atonement and early Christian crucifixion traditions, forms a unifying strand in the letter’s Christology. Rather than functioning in simple opposition to repetition, this singularity corresponds to continuity and eternity, and is developed at times in contrast to, and at times in correspondence with, repetition. The study thus offers a reappraisal of repetition in Hebrews, laying the foundations for renewed appreciation of the importance of repetition for theological discourse and religious life.
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Wilkins, Ryan T. "The Influence of Israelite Temple Rites and Early Christian Esoteric Rites on the Development of Christian Baptism." BYU ScholarsArchive, 2011. https://scholarsarchive.byu.edu/etd/2908.
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This thesis seeks to answer the question of the origin of some of the most fundamental additions made to early Christian baptism. Christian baptism began in a relatively simple liturgical form, but became, by the fourth century, a much more dramatic set of initiation rituals. Among the added elements to baptism were washing ceremonies in the nude, physical anointing with oil, being marked or signed with the cross on the forehead, and receiving white garments. Scholars have proposed different theories as to the origins of these baptismal rituals. Some claim the elements existed in the New Testament practice of the rite. Others have supposed that the Christian church adopted the elements from either the Jewish synagogue or from contemporary pagan modes of initiation. This thesis argues that the initiation rituals of the Israelite tabernacle and temple provide a much more likely source for the added elements of Christian baptism. The esoteric practices of the temple priests became the esoteric tradition of early Christianity. The rites of this temple-oriented esoteric tradition in both the Old and New Testaments parallel, and may have been the origin for, the evolutions made to Christian baptism during the third and fourth centuries of the church. Christian groups such as the Valentinians provide evidence of higher esoteric rites being interpreted as baptism. Somehow the esoteric rites of the Israelite temple and the esoteric rites of early Christianity were adopted into the practice of Christian baptism.
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Crabbe, Kylie. "Luke/Acts and the end of history." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:39126f79-9260-4e58-81ad-292d559e000e.
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This thesis investigates how understandings of history in diverse texts of the Graeco-Roman period illuminate Lukan eschatology. Two strands of Lukan scholarship have contributed to an enduring tendency to underestimate the centrality of eschatology to Luke/Acts. Hans Conzelmann's thesis, that Luke focused on history rather than eschatology as a response to the parousia's delay, has dominated Lukan scholarship since the mid-twentieth century, with concomitant assumptions about Luke's politics and understanding of suffering. Recent Lukan scholarship has centred instead on genre and rhetoric, examining Luke/Acts predominantly in relation to ancient texts deemed the same genre while overlooking themes (including those of an eschatological character) that these texts do not share. This thesis offers a fresh approach. It illuminates the inherent connections between Luke's understanding of history and its end, and demonstrates significant ways in which Luke's eschatological consciousness shapes key themes of his account. By extending comparisons to a wider range of texts, this study overcomes two clear methodological shortfalls in current research: limiting comparisons of key themes to texts of similar genre, and separating non-Jewish from Jewish texts. Having established the need for a new examination of Luke's eschatology in Chapter 1, in Chapter 2 I set out the study's method of comparing diverse texts on themes that cut across genres. Chapters 3 to 6 then consider each key text and Luke/Acts in relation to a different aspect of their writers' conceptions of history: the direction and shape of history; determinism and divine guidance; human culpability and freedom; and the present and the end of history. The analysis shows that in every aspect of history examined, Luke/Acts shares significant features of the texts with which, because they do not share its genre, it is not normally compared. Setting Luke/Acts in conversation with a broader range of texts highlights Luke's periodised, teleological view of history and provides a nuanced picture of Luke's understanding of divine and human agency, all of which is affected in fundamental ways by his portrayal of the present time already within the final period of history. As a result, this study not only clarifies Lukan eschatology, but reaffirms the importance of eschatology for Lukan politics and theodicy.
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Ericsson, Carl Eric. "Vem var det som kom på vägen? : Bibelbruk i Britt G. Hallqvists psalmer." Thesis, Uppsala universitet, Nya testamentets exegetik, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-323539.
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I uppsatsen undersöks sju psalmer som alla har text skriven av Britt G. Hallqvist (1914-1997). De sju psalmerna är ”Vem är det som kommer på vägen?” (1955), ”De skall gå till den heliga staden” (1976), ”Lär mig att bedja av hjärtat” (1970), ”Han gick den svåra vägen” (1975), ”Sackeus var en publikan” (1958), ”Ett litet barn av Davids hus” (1966) samt ”Graven ligger tom” (1970). I uppsatsen ges en bakgrund kring psalmer som fenomen och psalmerna är placerade in i en psalmbokskontext och psalmboken i en nutida kontext. Därtill är författaren, Britt G. Hallqvist, presenterad, vars psalmer är studerade i uppsatsen. Därefter är en analys av de valda psalmerna gjord, psalmerna är i sin tur jämförda med de nytestamentliga texter som är kopplade till den psalmen. I diskussionen gås alla psalmerna igen utifrån några punkter som förenar psalmerna med varandra, eller för dem längre ifrån varandra. I slutsatsen sammanfattas resultatet i analysen och i diskussionen och förtydligas vad svaret på uppsatsens frågeställning blir.
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Evavoll, Robin. "Kvinnor om kvinnor i nytestamentliga berättelser : Vad kvinnliga exegeter lyfter fram i berättelser där Jesus interagerar med kvinnor." Thesis, Linköpings universitet, Avdelningen för kultur och estetik, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-145704.
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Den svenska skolan skall bl.a. vila på en kristen tradition enligt Lgr 11, men benämner inte närmre vems kristna tradition eller hur denna tradition bör ta sin form i klassrummet. Att tolka den kristna traditionen kan göras på många sätt, men för att exemplifiera problematiken i tolkningar så utgår uppsatsen från att belysa hur mångfacetterat ett resultat kan bli även vid ett par utvalda bibelberättelser från en relativt homogen grupp uttolkare. Syftet för den här konsumtionsuppsatsen är att undersöka vad kvinnliga exegeter belyser när de beskriver hur kvinnor interagerar med Jesus i två utvalda berättelser ur Nya testamentets evangelier. Exegeternas beskrivningar utreds också komparativt för att finna skiljaktigheter och liknelser. Vidare förs det även en didaktisk diskussion kopplat till skolans religionsundervisning om hur tolkningar kring en och samma berättelse som didaktiskt medel kan berika undervisningssammanhang i klassrummet. Resultatet i uppsatsen visar både hur exegeterna har laborerat fram sina tolkningar och vad dessa tolkningar resulterat i för bibelberättelserna. I ett komparativt arbetssätt utvidgar exegeterna kontexten för bibelberättelserna på macronivå för att understödja den närmre analys de för på micronivå. De finner stöd i bl.a. lingvistik, utombibliska dokument och kulturella företeelser för att understödja deras argumentation om kvinnorna i de bibliska berättelserna. Kvinnorna i de båda bibliska berättelserna porträtteras på ett nytt sätt och utmärks av vissa exegeter till både apostel och lärjunge. Resultatet för den religionsdidaktiska diskussionen utmynnas i både hur elever och främst lärare bör anamma en reflexivitet för att granska sig själva och hur tolkningar görs i vardagen för att kartlägga mönster där exotifiering och maktförskjutningar sker när religioner behandlas i klassrummet. Religionsdidaktikernas pedagogiska verktyg gynnar elevernas analyserande förmågor och kritiska tänkande vid exempelvis komparativa tolkningsövningar av urkunder. Hos läraren uppmanas en självkännedom genom att aktivt kunna belysa hur tolkningar av religioner förs i klassrummet och ifall det görs på någons bekostnad. Genus förs som en diskussionspunkt i förhållande till uppsatsens val att låta kvinnor ta plats och tolka religion. Genom genus kan en androgyn syn på religionsdidaktik framföras och låta en inkludering ske i religionsdiskursen där kvinnor inte längre är en åtskild minoritet inom religion, utan en aktiv och inkluderande part.
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Jonsäll, Hans. "Välsignad förbannelse : En retorisk analys av bibliskt material i Black Metallyrik." Thesis, Uppsala universitet, Gamla testamentets exegetik, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-266925.
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This bachelor thesis offers a rhetorical analysis of the album Maranatha by Swedish Black Metal artist Funeral Mist. Its main focus is on the intertextuality between the song "Blessed Curse" and the biblical book Deuteronomy, especially Deut 28 from which it has sampled a large portion of text. In the analysis I uncover the similarities and differences between the two texts in order to explain how the biblical fragments constitute new meanings when rearranged and taken out of their original context. The analysis concludes with relating the material to its new context i.e. the album Maranatha and the Black Metal scene by explaining other intertexts and references to the Bible and discussing which genre is best suited to describe the album as a whole. The results of the study show that the biblical quotations in the lyrics convey radically different messages and meanings compared to their original content in Deut 28. This in turn acknowledge how dependent linguistic symbols are on their context. I finish off my thesis with a few reflections on the moral and ethical implications of this use of biblical material concerning the anti-christian agenda supported by members of the Black Metal scene and specifically how Daniel Rostén of Funeral Mist view his own work and agenda.
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Munson, Matthew. "Biblical semantics: applying digital methods for semantic information extraction to current problems in New Testament studies." 2017. https://ul.qucosa.de/id/qucosa%3A16957.
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This study explores the application of computational linguistic methods for the semantic analysis of textual data to the text of the Greek New Testament. After an in-depth discussion of the author's computational application of distributional semantics, he moves on to use these methods to explore three different areas which are of great interest in New Testament studies: lexicography, translation, and exegesis. In terms of lexicography, Munson carefully examines the differences in semantic relationships published in 'The Louw-Nida Greek-English Lexicon of the New Testament Based on Semantic Domains' and those returned by his own methods. He focuses primarily on what the biblical exegete can learn from each of these sources both by themselves and in tandem. The focus then shifts to the translation of the Greek word 'ekklesia', which is normally translated as 'church' in English. His methods here reveal a close relationship between the use of 'ekklesia' in the New Testament and in the writings of Philo of Alexandria. Munson then discusses these findings in relation to the translation of this theologically laden term.
And finally, Munson takes up the nearly stagnated debate revolving around the phrase 'pistis Iesou Christou', which can be literally translated as 'faith of Jesus Christ.' The new forms of data produced by computational methods for semantic and syntactic analysis lead Munson to the conclusion that this phrase refers to belief in the trustworthiness of God's promises, a trustworthiness which, for St. Paul, was demonstrated clearly in God's resurrection of the faithful Jesus Christ.
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McGlothlin, Thomas. "Raised to Newness of Life: Resurrection and Moral Transformation in Second- and Third-Century Christian Theology." Diss., 2015. http://hdl.handle.net/10161/9922.
Full textAbstract:
<p>The New Testament contains two important and potentially conflicting understandings of resurrection. One integrates resurrection into salvation, suggesting that it is restricted to the righteous; this view is found most prominently in the Pauline epistles. The other understands resurrection as a prerequisite for eschatological judgment and therefore explicitly extends it to all; this view is found most prominently in the book of Revelation. In the former, moral transformation is part of the process that results in resurrection; in the latter, moral transformation only affects what comes after resurrection, not the event of resurrection itself. The New Testament itself provides no account of how to hold together these understandings of resurrection and moral transformation.</p><p>This dissertation is an investigation of the ways in which second- and third-century Christian authors creatively struggled to bring together these two understandings. I select key authors who are not only important in the history of early Christian discussions of resurrection but who also make extensive use of the Pauline epistles. For each author, I investigate not only how they develop or resist the Pauline connection between resurrection and moral transformation but also how they relate that connection to the doctrine of the resurrection of all to face judgment found in Revelation (if they do at all).</p><p>The results are remarkably diverse. Irenaeus develops the Pauline connection between resurrection and moral transformation through the Spirit of God but fails to account for the resurrection of those who do not receive that Spirit in this life (although affirming that resurrection nonetheless). Tertullian begins from the model that takes resurrection to be fundamentally a prerequisite for judgment and struggles to account for Paul's connections between resurrection and salvation. Two Valentinian texts, the Treatise on the Resurrection and the Gospel of Philip, adopt the Pauline model to the exclusion of the resurrection of the wicked. Origen connects resurrection to moral transformation in yet another way, making it an event that pedagogically reflects the moral transformation of all rational creatures--whether for the better or worse. For Methodius of Olympus, the resurrection of the body produces the moral transformation that is the eradication of the entrenched inclination to sin, but the moral transformation in this life that is the resistance of the promptings of that entrenched inclination produces reward after the resurrection. In each case, strategies for holding together the two views found in the New Testament reveal the fundamental theological commitments underlying the author's overall understanding of resurrection.</p><br>Dissertation
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Young, David. "Hesitating over Hebrews: the reception of the Epistle to the Hebrews as a case study in problematizing the concept of canon." Thesis, 2019. https://hdl.handle.net/2144/37046.
Full textAbstract:
Athanasius of Alexandria’s list of canonical scriptures has often been taken as a natural terminus in the long, inevitable process that led to the development of a fixed “New Testament.” Recently, however, a number of scholars have challenged this point of view, arguing instead that citations, canon lists, and manuscript copies must each be placed within their own distinctive social and historical contexts before any judgment about the relationship of a given passage or book to the shifting category “sacred writing” can be made. When this careful attention to social context is applied to the use and reproduction of the work known as the Epistle to the Hebrews, a complex story of the book’s reception emerges.
The Epistle to the Hebrews was written about, quoted, and reproduced to a variety of ends throughout the early Christian period. As I show, its reception was influenced not by canonical concerns per se, but instead by the utility of its theological arguments, its shifting relationship to the Pauline corpus, the history of its translation into Latin, and, to a lesser extent, its appearance in lists of sacred scripture produced by fourth- and fifth-century theologians. By placing ancient discussions of Hebrews’ status within bibliographic methodologies, assessing citation patterns in light of broader compositional and citational practices, and situating Christian manuscript evidence within the editorial customs of the time, I argue that the “canonicity” of Hebrews was never seriously questioned. Instead, historical accident, late antique book cultures, changing attitudes toward the function of apostolic authorship, and the varying transmission of scriptures in Greek and Latin conspired to produce a complex textual and material record. As the reception of even this one book shows, the transmission of early Christian writings rarely conformed to the supposedly rational decisions of church leaders about the inclusion or exclusion of certain works.
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Martin, David. "« Et ils prophétiseront » : la prophétie de Jl 3,1-5 reprise en Ac 2, 17-21 : clé d'interprétation du phénomène pentecostal." Thèse, 2010. http://hdl.handle.net/1866/3889.
Full textAbstract:
Cette présente recherche vise à défendre le point de vue selon lequel le don de l’Esprit dans le récit de la Pentecôte (Ac 2, 1-13) s’interprète principalement comme l’investissement d’une puissance habilitant au témoignage. À cette fin, nous posons l’hypothèse que le contenu d’Ac 2, 17-21 est un axe fondamental de la théologie pneumatique de l’œuvre lucanienne, lequel interprète la manifestation pentecostale dans une perspective prophétique.
La démonstration se fait par le biais d’une analyse rédactionnelle d’Ac 2, 17-21, une citation de Jl 3,1-5 insérée dans un discours explicatif de Pierre du phénomène pentecostal. Nous examinons d’abord le lieu d’inscription de ce passage dans l’œuvre lucanienne afin d’évaluer la valeur stratégique de son emplacement (chapitre 1). Nous étudions ensuite l’interprétation que fait Luc de cette prophétie pour en venir à la conclusion qu’il envisage l’intervention de l’Esprit essentiellement dans une perspective d’habilitation à la prophétie (chapitre 2). Nous vérifions cette première conclusion dans l’Évangile de Luc (chapitre 3); puis ensuite dans les Actes des Apôtres (chapitre 4). Nous en arrivons ainsi à établir un parallélisme entre les étapes initiatiques du ministère de Jésus dans le troisième évangile et celui des disciples dans les Actes, pour y découvrir que, dans les deux cas, l’effusion de l’Esprit habilite à l’activité prophétique. Le ministère des disciples s’inscrit de la sorte dans le prolongement de celui du Maître. Nous soutenons, en fait, que tout le discours pneumatique de l’Évangile de Luc converge vers l’effusion initiale de l’Esprit sur les disciples dans le récit pentecostal, d’une part, et que cette effusion jette un éclairage sur l’ensemble de l’œuvre missionnaire des Actes, d’autre part.
Bref, le passage explicatif du phénomène pentecostal, en l’occurrence Ac 2, 17-21, met en lumière un axe central des perspectives de Luc sur l’Esprit : Il s’agit de l’Esprit de prophétie. Dans cette optique, l’effusion de l’Esprit à la Pentecôte s’interpréterait essentiellement comme l’investissement du croyant d’une puissance en vue du témoignage.<br>This present research argues that the gift of the Spirit in the Pentecost account
(Ac 2.1-13) is to be understood as a source of empowerment for the task of witnessing. The thesis that I defend is that the passage of Ac 2.17-21 is in fact a fundamental axis of the pneumatic theology of Luke’s work, which in turn interprets the pentecostal gift as a prophetic endowment.
I will demonstrate this affirmation by performing a redactional analysis of
Ac 2.17-21, which is, in fact, a citation from Jl 3.1-5 quoted in Peter’s pentecostal speech whose purpose is to interpret the pneumatic phenomenon of Ac 2.1-13. I start by examining the specific position of Ac 2.17-21 in order to assess the strategic value of its location (chapter 1). I will then carefully look at how Luke interprets this prophecy, only to conclude that he understands the work of the Spirit mainly as a source of empowerment for a prophetic task (chapter 2). I will verify this conclusion throughout the Gospel of Luke (chapter 3), and then in the Acts of the Apostles (chapter 4). This exercise will bring to light an important parallel between the circumstances surrounding the inauguration of Jesus’ ministry in the Gospel of Luke and that of the disciples in Acts, which shows that, in both cases, the Spirit is given as a source of power for a prophetic ministry. The disciples’ ministry is therefore to be understood to lie in the continuity of the one of the Master. Consequently, we will see that all of the pneumatic discourse of Luke’s Gospel converges towards the initial outpouring of the Spirit on the disciples in the Pentecost account, and that this same passage subsequently sheds light on the missionary work in Acts.
In short, the interpretative passage of the pentecostal phenomenon, Ac 2.17-21, brings to light a fundamental axis of Luke’s perspectives on the Sprit; It is the prophetic Spirit. The gift of Spirit at Pentecost is then in turn to be understood primarily as a prophetic endowment enabling the disciples to witness.