Dissertations / Theses: 'Prophets in the Old Testament'

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Muldoon, Catherine Lane. "'îr hayyônâ: Jonah, Nineveh, and the Problem of Divine Justice." Thesis, Boston College, 2009. http://hdl.handle.net/2345/3406.

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Thesis advisor: David S. Vanderhooft
Conventional interpretations of Jonah hold that the book's purpose is to endorse the power of repentance in averting divine wrath, or to promote a greater appreciation among readers for divine mercy rather than justice, or to dispute "exclusivist" attitudes that would confine divine grace to the people of Israel/Judah. This dissertation argues, in contrast to these interpretations, that the book of Jonah should best be understood as an exploration of the problem of a perceived lack of divine justice. In light of the Jonah's composition well after the historical destruction of Nineveh, the use of Nineveh in Jonah as an object of divine mercy would have struck a discordant note among the book's earliest readers. Elsewhere in the prophetic corpus, Nineveh is known specifically and exclusively for its international crimes and its ultimate punishment at the hands of Yhwh, an historical event (612 B.C.E.) that prophets took as a sign of Yhwh's just administration of the cosmos. The use of Nineveh in Jonah, therefore, is not intended to serve as a hypothetical example of the extent of Yhwh's mercy to even the worst sinners. Rather, readers of Jonah would have known that the reprieve granted Nineveh in Jonah 3 did not constitute "the end of the story" for Nineveh. To the contrary, the extension of divine mercy to Nineveh in Jonah, which is set in the eighth century B.C.E., would have been seen as only the first of Yhwh's moves in regard to that "city of blood." The central conflict of the book resides in Jonah's doubt in the reliability of divine justice. In the aftermath of Nineveh's reprieve in Jonah 3, the prophet complains that the merciful outcome was inevitable, and had nothing to do with the Ninevites' penitence. The episode of the growth and death of the qiqayon plant in Jonah 4:6-8, and its explanation in 4:10-11 comprise Yhwh's response to Jonah's accusation. The images employed in the growth and death of the plant, and in the events that follow its demise, connote destruction in the prophetic corpus. When Yhwh explains the meaning of the qiqayon to Jonah in 4:10-11, the deity makes no mention of either penitence or mercy. Rather, having established that the qiqayon represents Nineveh, Yhwh asserts that, although he has spared Nineveh at present, he will not regret its eventual destruction in the future
Thesis (PhD) — Boston College, 2009
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology

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Glazov, Gregory Yuri. "The 'bridling of the tongue' and the 'opening of the mouth' in biblical prophecy." Thesis, University of Oxford, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.241283.

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Sherwood, Yvonne M. "Hosea 1-3 and contemporary literary theory : a test-case in rereading the Prophets." Thesis, University of Sheffield, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.311550.

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Moon, Sewon. "Jesus and his Apostles as prophets par excellence in Luke - Acts." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/85806.

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Thesis (MTh)--Stellenbosch University, 2013.
ENGLISH ABSTRACT: Both Jesus and his Apostles, the main characters of Luke-Acts, cannot be identified as having the general features of prophets of the first century Mediterranean world, but nevertheless Luke elaborates on them in such a way so as to portray them as prophets. In this thesis, I have dealt with the matter of Luke’s characterization of Jesus and his Apostles, particularly the matters of how they are portrayed, and why they are portrayed as such. To answer the above questions, I have used the methodology derived from Darr’s “pragmatic reader response approach” (1992). In chapter 3, the narrative world of Luke-Acts, I have investigated the extra-textual as well as the literary context of the given text. I have defined (1) Second Temple Judaism as the hierocratic symbolic empire within the [Roman] Empire, and (2) the prophets par excellence, Moses, Samuel and Elijah, as extraordinary prophets who performed the priestly task, as well as the legislative task of making and renewing the Covenant. Such extra-texts became the background of the characterization of Jesus and his Apostles. The characterization of Jesus is developing along the narrative sequence and geographical movement in Luke-Acts. The importance of Jerusalem in Luke’s narrative and in his characterization of Jesus is noteworthy. It indicates that the ministry of Jesus and his Apostles is confronting the current hierocratic symbolic empire, which was centred around a high priest and the Jerusalem Temple. I have tried to prove this point through my exegesis in chapters of 4 and 5. I have examined Luke 4:16 and Acts 2 in terms of (1) Hellenistic conventions, typical situations and rhetoric of comparison, and (2) the inter-textual linkage, especially Old Testament quotations and typology, in Ch. 4 and 5. In terms of the Hellenistic convention, both passages can be classified as public speeches confronting the whole house of Israel which was the hierocratic symbolic empire at that time. In addition, it can be understood as the dispute of honour and shame over the status of Jesus and his Apostles as a prophet. By appealing to the OT quotations and allusions including typology, Luke portrays Jesus as the prophet par excellence in Luke 4:16-30, and identifies him as Lord and Messiah in Acts 2. Using a similar strategy, Luke portrays Jesus’ Apostles as the prophets par excellence like Moses in Acts 2.
AFRIKAANSE OPSOMMING: Beide Jesus en sy apostels as die hoofkarakters kan nie in Lukas-Handelinge geïdentifiseer word met die algemene kenmerke van profete in die eerste-eeuse Mediterreense wêreld nie, maar tog verbeeld Lukas se uitbreiding oor Jesus en sy apostels hulle as profete. In hierdie tesis handel ek met die saak van Lukas se karakterisering van Jesus en sy apostels, veral die sake van hoe hulle uitgebeeld word, en waarom hulle as sodanig uitgebeeld. Om hierdie vrae te beantwoord, het ek die metodologie uit Darr se "pragmatiese leser-reaksie benadering" (1992) gebruik. In hoofstuk 3, die narratiewe wêreld van Lukas-Handelinge, het ek die ekstra-tekstuele sowel as die literêre konteks van die gegewe tekste ondersoek. Ek het die volgende posisies ingeneem (1) Tweede Tempel Judaïsme was ‘n hierokratiese simboliese ryk binne die [Romeinse] Ryk, en (2) die profete par excellence, Moses, Samuel en Elia, het as buitengewone profete ‘n priesterlike taak uitgevoer, sowel as die wetgewende taak van die maak en vernuwing van die verbond. Sulke “ekstra”-tekste het gedien as die agtergrond van die karakterisering van Jesus en sy apostels. Die karakterisering van Jesus vind plaas volgens die ontwikkeling in terme van die narratiewe volgorde en geografiese beweging in Lukas-Handelinge. Die belangrikheid van Jerusalem in Lukas se narratiewe en in sy karakterisering van Jesus is opvallend. Dit dui daarop dat die bediening van Jesus en sy apostels die huidige hierokratiese, simboliese ryk, wat om 'n hoëpriester van die Jerusalem Tempel gesentreer was, gekonfronteer het. Ek het probeer om hierdie punt te bewys deur my eksegese in hoofstukke 4 en 5. Ek het Lukas 4:16 en Handelinge 2 ondersoek aan die hand van die volgende temas (1) Hellenistiese konvensies, tipiese situasies en die retoriek van vergelyking, en (2) inter-tekstuele skakeling, veral met Ou Testamentiese aanhalings en tipologie in hoofstukke 4 en 5. In terme van Hellenistiese konvensie, kan beide gedeeltes geklassifiseer word as openbare toesprake wat die huis van Israel as hierokratiese, simboliese ryk gekritiseer het. Daarbenewens kan dit verstaan word as ‘n saak van eer en skaamte oor die status van Jesus en sy apostels as 'n profeet. Met 'n beroep op OT aanhalings en sinspelings insluitend tipologie, verbeeld Lukas vir Jesus as die profeet par excellence in Lukas 4:16-30, en identifiseer by hom as Here en Messias in Handelinge 2. Deur 'n soortgelyke strategie, word Jesus se apostels uitgebeeld as die profete par excellence (soos Moses) in Handelinge 2.

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Sabanal, Annelle G. "The motif of 'shepherd' and politics in the Hebrew prophets." Thesis, University of Edinburgh, 2017. http://hdl.handle.net/1842/22960.

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The shepherd metaphor is used in the Hebrew Bible to refer to kings or leaders of the Israelite community. It belongs to the larger group of pastoral metaphors which are used to convey ideas about governance and politics. This is especially apparent in how the Hebrew prophets have utilized pastoral imagery in their rhetoric about politics. Specifically, the imagery occurs in Micah 2:12-13; 5:1- 5; 7:14-20; Isaiah 40:9-11; 44:24-45:7; 56:9-12; 63:7-14; Jeremiah 3:15-20; 10:19- 21; 22:18-23; 23:1-8; 25:30-38; 31:10-14; Ezekiel 34 and Zechariah chs. 10, 11, 13. This study is an analysis of these passages. It investigates the political processes depicted in the text and describes the political ideas that they express. In order to show that pastoral metaphors are powerful rhetorical devices for revealing political ideas, Chapter 1 provides a survey of metaphorical theories that are relevant to the exegesis of the shepherd texts. Particularly useful is Janet Soskice’ notion of ‘metaphorical modeling’ which leads to the overarching metaphorical assumption in the use of pastoral metaphors, that ‘Political governance is shepherding.’ New meanings are created by mapping out the structures of shepherding onto the domain of governance. Secondly, the chapter also examines the sociological background of pastoral metaphors in their wider Mesopotamian context to show that the shepherd metaphor is a political metaphor. Lastly, it explores ideas in political theology that might enhance the exegesis of the text from the perspective of politics. Particularly, the study draws upon the conceptions in political theology proposed by Oliver O’Donovan, Walter Brueggeman and Dale Launderville, who all base their theories on the notion of the ‘authority’ of God. O’Donovan suggests four organizing concepts for doing political theology, namely, salvation, judgment, possession, and praise. On the other hand, Brueggeman intimates a reading that uses the ‘politics of Yahweh vs. politics of Pharaoh’ as a paradigm. As for Launderville, he explores the idea of authority through the notion of legitimation by the gods and by the people. Each of the subsequent chapters (2-6) will offer a detailed exegetical analysis of the prophetic books containing shepherd texts. These close readings result in variety of political implications based on the interactions of three main players, Yahweh who is the owner of the flock and sometimes also portrayed as the Great Shepherd, the human shepherd, and the flock. The web of relationship and interaction of these three players affirms the centrality of the ‘authority of God’ in the politics of the shepherd texts. Moreover, five aspects of politics arise and consistently thread their way across the five chapters. Primary among these is [1] the different manifestations of the dynamics of relations of power between different entities such as: Yahweh, the Great Shepherd and the supreme king of the flock, the human shepherd-rulers who are considered as vicegerents and are under the jurisdiction of the Great Shepherd, and the flock who are subordinate to both the Great Shepherd and the human shepherd-rulers. Consequent to this notion are the following ideas: [2] the need for the human-shepherd to be attentive to divine sanction; [3] the human-shepherd as the chief redistributor of material and symbolic goods in the community; [4] the shepherd-leader, whether referring to Yahweh or to the human shepherds, as the centralizing symbol in the community; and [5] justice as a central aspect of governance within the shepherding-governance framework.

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Kelly, William Lawrence. "How prophecy works : a study of the semantic field of נביא and a close reading of Jeremiah 1.4–19, 23.9–40 and 27.1–28.17." Thesis, University of Edinburgh, 2017. http://hdl.handle.net/1842/23433.

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There is a longstanding scholarly debate on the nature of prophecy in ancient Israel. Until now, no study has based itself on the semantics of the Hebrew lexeme nābîʾ (‘prophet’). In this investigation, I discuss the nature and function of prophecy in the corpus of the Hebrew book of Jeremiah. I analyse all occurrences of nābîʾ in Jeremiah and perform a close reading of three primary texts, Jeremiah 1.4–19, 23.9–40 and 27.1–28.17. The result is a detailed explanation of how prophecy works, and what it meant to call someone a nābîʾ in ancient Israel. Chapter one introduces the work and surveys the main trends in the research literature on prophecy. First I describe scholarly constructs and definitions of the phenomenon of prophecy. I then survey contemporary debates over the meaning of nābîʾ and the problem of ‘false’ prophecy. I also describe the methods, structure, corpus and aims of the investigation. In part one, I take all the occurrences of the lexeme nābîʾ in Jeremiah and analyse its relations to other words (syntagmatics and paradigmatics). For nābîʾ, the conceptual fields of communication and worship are significant. There is also a close semantic relation between nābîʾ and kōhēn (‘priest’). Part two analyses prophecy in the literary context of three key texts. Chapter three is a close reading of Jeremiah 1.4–19. Chapter four is a close reading of Jeremiah 23.9–40. Chapter five is a close reading of Jeremiah 27.1–28.17. In my analysis I situate these passages in the wider context of an ancient cultural worldview on divine communication. This brings to light the importance of legitimacy and authority as themes in prophecy. Chapter six concludes the work. I combine the results of the semantic analysis and close readings with conclusions for six main areas of study: (1) the function and nature of prophecy; (2) dreams and visions; (3) being sent; (4) prophets, priests and cult; (5) salvation and doom; and (6) legitimacy and authority. These conclusions explain the conceptual categories related to nābîʾ in the corpus. I then situate these findings in two current debates, one on the definition of nābîʾ and one on cultic prophecy. This thesis contributes to critical scholarship on prophecy in the ancient world, on the book of Jeremiah, and on prophets in ancient Israel. It is the first major study to analyse nābîʾ based on its semantic associations. It adds to a growing consensus which understands prophecy as a form of divination. Contrary to some trends in Jeremiah scholarship, this work demonstrates the importance of a close reading of the Masoretic (Hebrew) text. This study uses a method of a general nature which can be applied to other texts. Thus there are significant implications for further research on prophecy and prophetic literature.

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au, eboase@nd edu, and Elizabeth Boase. "The fulfilment of doom? : the dialogic interaction between the Book of Lamentations and the pre-exilic/early exilic prophetic literature." Murdoch University, 2003. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20041102.124257.

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It has long been noted that the book of Lamentations shares, at least in part, a theological outlook with the prophetic literature that the destruction of Jerusalem was the result of Yahwehs decisive action against the sins of the nation. Too often, however, this relationship has simply been presupposed, or assumed to be a relationship of shared perspective. To date there has been no systematic exploration of how it is that Lamentations accepts and/or modifies the theological outlook of the prophetic literature. In addition, when the theology of the prophets has been discussed in relation to Lamentations, there has been a tendency to group all the prophetic books together as if they existed as a homogeneous whole, and shared amongst themselves a singular outlook. This tendency to simplify the theological complexity of the prophetic literature coincides with a similar tendency to reduce the theology of Lamentations to simple, monolithic assertions. Drawing on the literary insights of Mikhail Bakhtin, this study aims to explore in detail the nature of the relationship between Lamentations and the pre-exilic/exilic prophetic literature. Drawing on notions of dialogism, Polyphony and double voicing, the study argues that Lamentations enters i8nto a dialogic relationship with the prophetic literature, a relationship that both affirms and subverts that literature. Central to the acknowledgement of the dialogic interaction between Lamentations and the prophetic literature is the recognition of Lamentations as a multivalent, polyphonic text in which unmerged viewpoints exist in a tension filled relationship.

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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.
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.
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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Aernie, Jeffrey W. "Is Paul also among the prophets? : an examination of the relationship between Paul and the Old Testament prophetic tradition in 2 Corinthians." Thesis, University of Aberdeen, 2011. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=167027.

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Despite a broad consensus within Pauline scholarship that Paul develops certain aspects of his apostolic self-understanding and argument with reference to the OT prophetic tradition, there has been little systematic analysis of the ways in which the material in canonical 2 Corinthians contributes to this facet of Pauline studies. The present study seeks to elucidate the prophetic dimensions of both Paul’s self-presentation and rhetoric in this portion of the Corinthian correspondence. An initial attempt is made (chapter two) to define the parameters of the OT prophetic tradition through an examination of prophetic material in the OT and its relationship with the prophetic material in Second Temple Judaism, Hellenistic prophetic traditions, and the prophetic dimensions of the early Christian movement. The subsequent analysis of material in 1 Corinthians (chapter three) constitutes an investigation of the effect of the OT prophetic tradition on Paul’s selfpresentation in 1 Cor 9:15-18 and rhetorical framework in 1 Cor 14:20-25 as a methodological foundation for the exegetical analysis of 2 Corinthians. The study then turns to an extensive exploration of the influence of the OT prophetic tradition on both Paul’s apostolic self-presentation (chapter four) and rhetoric (chapter five) in 2 Corinthians. The analysis of Paul’s self-presentation examines the apostle’s relationship with particular prophetic figures (Moses, the Isaianic servant, and Jeremiah) in order to define Paul’s position with regard to the preceding prophetic tradition. The analysis of Paul’s argument at certain points of the epistle (2 Cor 2:14-16; 4:1-6; 6:14-7:1; 12:1-10) then seeks to examine the influence of the OT prophetic tradition on the formation of Paul’s rhetorical framework. The intention within this argument is to provide support for the notion that the particularly prophetic nature of Paul’s apostolic persona affects both his self-presentation and rhetorical agenda in 2 Corinthians.

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Niedfeldt, Scott. "The implications of marriage imagery for theology with reference to selected Old Testament prophets and the Pauline corpus." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Lalleman-de, Winkel Hetty. "Jeremiah in prophetic tradition : an examination of the book of Jeremiah in the light of Israel's prophetic traditions." Thesis, Coventry University, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.338571.

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Silva, Fernando Cândido da [UNESP]. "Conflitos proféticos: a posição da profecia no campo religioso judaíta do século VIII a.C." Universidade Estadual Paulista (UNESP), 2006. http://hdl.handle.net/11449/93423.

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Made available in DSpace on 2014-06-11T19:26:38Z (GMT). No. of bitstreams: 0 Previous issue date: 2006-05-08Bitstream added on 2014-06-13T20:09:04Z : No. of bitstreams: 1 silva_fc_me_assis.pdf: 456015 bytes, checksum: 7b1fd63e9435cab444831637eb181a6d (MD5)
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Esta dissertação objetiva estudar os conflitos proféticos no Antigo Testamento, especialmente os caracterizados em Mq 2,6-11; 3,5-8 e Is 28,7-13. Ao fundamentar-se teoricamente nas noções de campo e habitus de Pierre Bourdieu, a análise coloca o problema de forma distinta da historiografia bíblica. Ao invés de tratar do “falso profetismo” e suas implicações teológicas, a pesquisa opta por buscar as bases sociais da polêmica profética: Isaías e Miquéias produzem seus discursos de um lugar específico no campo religioso na Judá do século VIII a.C. e é este ponto de vista diferente – entre profetas canônicos e nebî’îm – que produz a disputa pela palavra profética. Diferentemente da História Deuteronomista (Js-Re) e de Jeremias, nos textos proféticos do século VIII o leitmotiv dos conflitos não é a mentira (sheqer), mas a crítica às autoridades que exercem a liderança de forma irresponsável no nível sócio-político. Para Miquéias e Isaías, os nebî’îm estão sob a influência de bebida alcoólica e só pensam no seu próprio bem-estar. O lugar de descanso para os pobres (hammenûhah) não é a prioridade dos nebî’îm, afinal estes falam em favor dos poderosos de Judá. Eis a base da polêmica em Miquéias e Isaías: o habitus que origina suas visões de mundo é diverso daquele que sustenta as pregações dos nebî’îm. Isso resulta em grupos de suporte diferentes e, por fim, em projetos sociais divergentes.
This dissertation aims to study the prophetic conflicts in the Old Testament, especially as they are characterized in Mic 2,6-11; 3,5-8 and Isa 28,7-13. Theoretically, we are basing in Pierre Bourdieu notions of field and habitus, therefore, the analyses puts the problem in a distinct way of the biblical historiography. Instead of treating of the false prophetism and its theological implication, the research opts to look for the social bases of the prophetic controversy: Isaiah and Micah produce their speeches from a specific place in the religious field in Judah of the VIII century and it is this different point of view – between canonical prophets and nebî’îm – that produce the dispute for the prophetic word. Differently of Deuteronomistc History (Joshua-Kings) and Jeremiah, in the VIII century prophetic texts, the leitmotiv of the conflicts is not the lie (sheqer), but the critic of the authorities that exercise the leadership in an irresponsible way in the socio-political level. For Micah and Isaiah, the nebî’îm are under the influence of alcoholic drink and only think about their own well-being. The rest place for the poor (hammenûhah) is not the priority of the nebî’îm, after all, they speak in favor of powerful people of Judah. Here is the base of the controversy in Micah and Isaiah: the habitus that originates their world visions is quite different of that sustaining the nebî’îm preaching. This results in different support groups and, finally, in rival social projects.

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Langley, Andrew P. "'They shall know that I am Yahweh' : the vindication of Yahweh in Ezekiel's Oracles against the Nations." Thesis, University of Oxford, 2017. https://ora.ox.ac.uk/objects/uuid:a1b086c1-5305-455b-9c2e-45023f7c2c1d.

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This study examines the theological purpose of the oracles against the nations in the book of Ezekiel (Ezek. 25-32). Through detailed exegesis, this thesis contends that the recognition formula, 'they shall know that I am Yahweh', is the vehicle for this theological purpose since it is fundamentally a statement of the vindication of Yahweh. Having specified in chapter 1 that the primary thesis is supported by two further theses, 'the recognition formula illuminates Yahweh's wrath and his mercy', and 'the recognition formula invites a human response', the work begins with a review of recent Ezekiel research in general that includes a background sketch delineating the context and authorship of the book. Possible original settings of oracles against nations are discussed, as well as a survey of topical scholarly output. A review of work undertaken on the recognition formula continues the preliminary discussion. In chapter 2, the basic form of the saying is defined and this allows the phrases that have expansions or are related by close resemblance to be categorised. The study proceeds with a consideration of the formula found elsewhere in the Hebrew Bible. Chapter 3 examines the formula as it appears in Ezekiel outside the oracles against the nations, paying particular attention to the formula's expansions. In chapter 4, detailed exegesis begins with the oracles against Israel's Palestinian neighbours. It is suggested that Ezekiel uses language for its potential to remind the people of their own culpability and the possibility is mooted that Ezekiel is projecting the guilt and punishment of Israel onto the nations. Chapter 5 contends that Ezekiel's illustrations are aimed at alleviating the exiles' concern about the future by helping them appreciate a bifurcated reality of the unseen present, and that the purpose of the oracles against the nations may be perceived when the relationship between divine wrath and divine mercy is understood to be elucidated by the above theses concerning the recognition formula.

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Lawrence, P. J. N. "Agents and masters in ancient Near Eastern history writings." Thesis, University of Liverpool, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.374420.

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Brandt, Bradley S. "An examination of the rhetorical example of Isaiah the prophet." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Adonis, Melany Marildia. "The theological significance of the propeht Huldah's prophecy : a feminist perspective on 2 Kings 22:14-20." Thesis, Stellenbosch : Stellenbosch University, 2002. http://hdl.handle.net/10019.1/53179.

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Thesis (MTh)--Stellenbosch University, 2002
ENGLISH ABSTRACT: The question I am attempting to answer, IS "What is the theological significance of the prophecy ofHuldah, the prophet? Why is Huldah there?" Scholars have offered different reasons for the presence of Huldah in 2 Kings 22. Why Huldah and not one of the other male prophets, has been approached to "enquire from the Lord". The explanations offered, can all be challenged. It does not supply us with convincing theories which can be used to examine the theological significance of the prophecy of Huldah. I would therefore argue, that the text itself, supply us with clues which can be used to discuss the theological significance of the prophecy of Huldah. Seeing that the text is part of the Deuteronomistic History, clues (to help with the understanding of Huldah),would therefore also be found within this history. In other words, the literary context as well as the Deuteronomistic background of 2 Kings 22, provide us with clues for the theological significance of Huldah as a prophet. Furthermore, I would like to argue that the interpretations made from the clues could be enriched by the fact that I am a woman. A feminist approach could introduce a different perspective 1 therefore did a close reading of the text, 2 Kings 22 1-20 with specific focus on 2 Kings 2214-20. Special attention is given to the language used, the characters included in the story as well as the context of the story. In order to try and get a better understanding of the language, the Hebrew text was used as point of departure and a translation to Engli h was made to use in my discu sion. Through my journey with Huldah, t have been inspired The inclusion of Huldah, highlights the presence of female prophets in the history of Israel. God calls women as well as men. Huldah can be used a a different model for women. In her patriarchal society, she was a married woman who was also a prophet. A prophet who was repected by her people. The king sent his "trusted attendants" (five males) to "enquire from the Lord" and they went to Huldah, the prophet. Therefore, the story of Huldah emphasises the fact that women also played important roles in the history of Israel.
AFRIKAANSE OPSOMMING: Die vraag wat ek probeer beantwoord is, "Wat is die teologiese belang van die profeet Guldah ') Waarom is Guldah daar." Talle geleerdes het verskillende redes vir die teenwoordigheid van Guldah in 2 Konings 22 verskaf Redes waarorn Guldah, en nie een van die manlike profete me, genader is om " die Here te raadpleeg" nie. AI die verduidelikings wat aan die hand gedoen word, kan egter bevraagteken word. Dit verskaf nie oortuigende teoriee wat gebruik kan word om die teologiese waarde van Guldah te ondersoek nie. Ek wil dus argurnenteer dat die teks self leidrade verskaf wat gebruik kan word ten einde die teologiese belang van die profesie van Guldah te bespreek. Aangesien die teks deel is van die Deuteronomistiese Geskiedenis sal leidrade, om te help met die verstaan van Guldah dus ook in hierdie geskiedenis gevind word In ander woorde, die literere konteks sowel as die Deuteronomistiese agtergrond van 2 Konings 22, verskaf ons met leidrade vir die teologiese belang van Guldah as profeet. Verder sou ek graag wou argumenteer dat die interpretasies gernaak vanuit die leidrade, verryk kan word deur die feit dat ek 'n vrou is. 'n Ferninistiese benadering kan 'n ander perspektief in Iei. Ek het dus die reks, 2 Konings 221-20 krities gelees met spesifieke fokus op 2 Konings 22.14-20. Spesiale aandag is gegee aan die taalgebruik, die karakters wat ingesluit is in die storie, sowel as die konteks van die storie Ten einde die taalgebruik beter te erstaan, is die Hebreeuse teks as vertrekpunt gebruik en 'n vertaling in Engels gedoen, wat in die bespreking gebruik is. Die reis met Guldah, het my geinspireer. Die teenwoordigheid van vroulike profete word deur die insluiting van Guldah uirgelig. God roep vroue sowel as mans. Guldah verskaf dus 'n ander 'radikale' model vir vroue van haar tyd en daag ook sodoende vroue van vandag uit. In haar patriargale samelewing, was Guldah 'n getroude vrou, sowel as 'n profeet. 'n Profeet wat deur haar mense gerespekteer was. Die koning het sy "getroue volgelinge" (vyf mans) gestuur om "die Here te raadpleeg", en hulle het na Guldah die profeet gegaan. Die storie van Guldah beklemtoon dus die feit dat vroue ook belangrike rolle in die geskiedenis van Israel gespeel het.

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Davies, Andrew. "Double standards in the Book of Isaiah : re-evaluating prophetic ethics and divine justice." Thesis, University of Sheffield, 1999. http://etheses.whiterose.ac.uk/3474/.

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This thesis investigates the ethical system of the book of Isaiah, treating the book as a single literary work from a broadly reader-oriented critical perspective. It begins with a study of ethics and literature which examines how the Old Testament prophetic books communicate their moral teaching, with particular reference to the performative force of their rhetoric. The second section of the thesis presents a descriptive analysis of the ethical ideologies in the book of Isaiah. It is concluded that the root of sin for Isaiah is the failure to acknowledge God. The thesis then proceeds to consider the conduct of the deity with regard to the ethical demands he makes of Israel, and finds that, while he is not evil or immoral, he fails to attain the standard he establishes for his people. There is a distinct double standard in operation. The inevitable result of such failure is the undermining of either the ethical system, the status of Yahweh, or both. The final chapters seeksome explanation for Yahweh's conduct. Evidence to suggest the book is conscious of the difficult moral position of the deity is presented and analysed, and it is concluded that the double standard demonstrably in operation is a deliberate rhetorical device and even a necessary result of Isaiah's religious beliefs. Isaiah's monotheism demands that God cannot be bound or restricted in any way, and righteousness for Yahweh is defined simply by what he does. Isaiah's God could never adhere to Isaianic ethics, because his actions continually redefine them. This has the unfortunate but necessary side-effect of destabilising Isaiah's ethical system. The thesis concludes with a short autobiographic-critical study of the place of the Bible in the Christian faith and the problems it poses.

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Musendekwa, Menard. "Messianic expectations as prophetic responses to crisis : a Zimbabwean perspective." Thesis, Stellenbosch : Stellenbosch University, 2011. http://hdl.handle.net/10019.1/18023.

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Thesis (MTh)--Stellenbosch University, 2011
ENGLISH ABSTRACT: What stimulates the emergence of messianic expectations or messianic figures in a society such as ancient Israel? Messianic expectations emerged as prophetic responses to social, economic, political and religious crises. This could be traced from the historical background of the pre-exilic, exilic and post-exilic periods. Messianic expectations in pre-exilic Israel were triggered by the failure of the Davidic dynasty to uphold Yahweh’s instructions and they depict the shift in focus from the anointed kings to the birth of a new Davidic prince (Isa. 9:1-7).The exilic period drew attention to a gentile king, Cyrus as Messiah (Isa. 44:28-45:1-8) who would restore Israel from exile. However, messianic expectations in Daniel 9:25-27 came about as a response to the extended subjection to foreign rule after the return from exile. The expectation for a messiah therefore changed from focusing on a historical figure to an apocalyptic figure in the post-exilic period. This approach is triggered by the situation in Zimbabwe where messianic rhetoric is now being used in an attempt to address the fragile socio-economical situation. It is shown that recent characterization of President Robert Mugabe as a messianic figure based on his role as a former liberator is a skilful propaganda and manipulation of the expectations of a messiah to legitimize his leadership amidst growing opposition.
AFRIKAANSE OPSOMMING: Wat stimuleer die verskyning van messiaanse verwagtinge of messiaanse figure in 'n samelewing soos die van ou Israel? Messiaanse verwagtinge het ontstaan as profetiese antwoorde op sosiale, ekonomiese, politiese en godsdienstige krisisse. Dit kan histories teruggelei word na die tydperke voor die ballingskap en na die ballingskap. Messiaanse verwagtinge in voor-ballingskap Israel is aangewakker deur die Dawidiese dinastie se onvermoë om Jahweh se opdragte te handhaaf, en dui op die fokus-verskuiwing van gesalfde konings na die geboorte van 'n nuwe Dawidiese prins (Jes. 9:1-7). Die ballingskap het die aandag gevestig op 'n heidense koning, Kores, as die messias (Jes. 44:28-45:1-8) wat Israel uit ballingskap sou red en herstel. Messiaanse verwagtinge in Daniel 9:25-27 het egter ontstaan as 'n reaksie op die voordurende onderwerping aan buitelandse bewind na die terugkeer uit ballingskap. Die verwagting van 'n messias het dus verander van 'n fokus op 'n historiese figuur na 'n fokus op 'n apokaliptiese figuur in die na-ballingskap-era. Die benadering tot Messianisme in hierdie navorsing is na aanleiding van die huidige situasie in Zimbabwe, waar messiaanse retoriek gebruik word om die brose sosio-ekonomiese situasie aan te spreek. Die studie dui aan dat onlangse uitbeelding van President Robert Mugabe as 'n messiaanse figuur op grond van sy rol as 'n voormalige bevryder, is knap propaganda en manipulering van die verwagtinge van 'n messias, met die doel om sy leierskap te legitimeer te midde van toenemende teenkanting.

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Ngqeza, Zukile. "The relationship between ideology, food (In) security and socio-religious cohesion in the Old Testament with specific reference to Deuteronomy and eighth century prophets." University of the Western Cape, 2018. http://hdl.handle.net/11394/6673.

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Magister Theologiae - MTh
In this thesis I show the relationship and interplay between Deuteronomistic ideology, land (which sometimes leads to food security) and cohesion with God and with ‘brothers’ socioreligious cohesion) in Deuteronomy and the eighth century prophets (especially Micah, Amos, Isaiah and Hosea). This research argues that loyalty to the covenant with Yahweh guarantees cohesion/solidarity with Yahweh and with ‘brothers’, as well as “God’s gift of Land” (which sometimes amounts to food security). However, the broken covenant with Yahweh leads to “loss of land” which presents food insecurity, and as a consequence people turn against one another. These three interplaying-themes of ideology, land and cohesion does not follow a set path but rather but they appear in different ways hence in Deuteronomy 8 food security (abundance) leads to “loss of memory about Yahweh”. Yahweh is forgotten! But also food security fosters a relationship with Yahweh (idea of eating to remember Yahweh’s goodness). Deuteronomic texts of feasts, festivals and sharing will be utilized to prove how food (in)security guarantees and/or compromises cohesion with Yahweh and especially ‘brothers’ (Deuteronomy 6,14 and 15). The fertility curses of Deuteronomy 28 will be brought up as proof that the scarcity of food breaks down ideas of sharing and cohesion, hence, parents ate their children in secret without sharing with anyone (Deuteronomy 28:53- 5). Cohesion is compromised due to famine. The relationship between disobedience, food and fertility curses in the eighth century prophets will be explored.

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Niggemann, Andrew John. "Martin Luther's Hebrew in mid-career : the Minor Prophets translation." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/277415.

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This dissertation provides a comprehensive account of Martin Luther’s Hebrew translation in his academic mid-career. Apart from the Psalms, no book of the Hebrew Bible has yet been examined in any comprehensive manner in terms of Luther’s Hebrew translation. Moreover, research to date has predominantly focused on either ascertaining Luther’s personal Hebrew skills, or on identifying his sources for Hebrew knowledge. This dissertation furthers the scholarly understanding of Luther’s Hebrew by examining his Minor Prophets translation, one of the final pieces of his first complete translation of the Hebrew Bible. As part of the analysis, it investigates the relationship between philology and theology in his Hebrew translation, focusing specifically on one of the themes that dominated his interpretation of the Prophets: his concept of Anfechtung. Chapter 1 establishes the context of Luther’s academic mid-career Hebrew, providing a brief sketch of the history of his Minor Prophets translation, followed by an overview of the Hebrew resources in and around Wittenberg which he had to draw upon. Chapter 2 examines the role of the obscurity of the Hebrew text in his translation, and how this obscurity led to various types of contradictions and vacillations in his interpretations. Chapter 3 investigates the role that Luther’s sense of the semantic intensity of the Hebrew language played in his translation. Chapter 4 examines Luther’s use of “inner-biblical interpretation” – i.e. biblical quotations and references – to support, and moreover, to build his translations of the Hebrew texts. Finally, Chapter 5 examines the influence of Hebrew on Luther’s exploitation of the mystical tradition in his translation of the Minor Prophets. This dissertation, in short, shows that by mid-career, the impact of Hebrew on Luther’s Bible translation was immense and very diverse, more so than has been appreciated. It expands the frame of reference with which scholars can understand Luther’s Hebrew. It provides detailed analyses of many examples of his Hebrew translation which have never before been discussed or examined in any depth, and it provides hundreds of examples of his methodological handling of Hebrew translation issues. And it includes one of the most exhaustive analyses to date of three key philological challenges that confronted him in translating the Bible: Hebrew figures of speech, the Hebrew trope of repetition, and Hebrew transliteration. This dissertation also includes as an Appendix a substantial body of refined data from Luther’s Hebrew translation, which further illuminates the examples in this study, and facilitates additional analysis for future research.

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Rinquest, Linzay. "Prophetic rhetoric : a multidimensional interpretation of Amos 9." Thesis, Stellenbosch : Stellenbosch University, 2003. http://hdl.handle.net/10019.1/49780.

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Thesis (DTh)--Stellenbosch University, 2003
ENGLISH ABSTRACT: The issue of the identification of the audience/s of the final chapter (chapter 9) in the book of Amos is currently moot. That is, there currently are as many opinions as there are scholars who have in some form or the other made some inference as to the identification of the audience. The same is true for the preceding chapters in the book. The reasons for the divergence in opinions as to the identification of the audience varies from the methods chosen for engaging the text to reasons that are not always easy to identify. Yet the opinions are often freel y shared in the monographs, commentaries, dissertations and scholarly journal articles. This dissertation aims to follow an approach that is more interpretatively accountable and responsible in dealing with the identification of the audience/s of Amos and in particular chapter 9. This goal is best achieved by interacting with the scholars as they have recorded their findings in the various scholarly publications while engaging the text with a suitable method. The method chosen by this study for achieving the intended purpose is the multidimensional approach of Vernon Robbins, termed socio-rhetorical criticism. This approach aids in the study of the text by uncovering the various "textures" of the text. These textures are identified by Robbins as innertexture, intertexture, social and cultural texture, ideological texture and sacred texture. As socio-rhetorical criticism does not overtly take into account the influence of the reader in the production of the meaning of the text and how this influences interpretative results, it would be necessary to investigate how to incorporate the influence of reader-response methodology to make the results more responsible and accountable. The majority of scholarly opinion sees at least three possible audiences identifiable within the book of Amos. These audiences are identified as eighth, seventh and sixth century in setting. Yet the reasons for such identification is often not clear and greatly debated. Differences in opinion have often resulted in religious questions being raised regarding the authority and intention of the text should these various audience identifications be accurate. This study seeks to understand and identify the main influences that determines the conclusions on various audience identification and present an approach that would be more suitable to answer the question more clearly. The particular influence that this study demonstrates is the reinvention of texts by identifying the layers of reinterpretation contained in the text by identifying its implied audience/so It is this identification that allows the text to be applied to current readers as they identify with the process of reinvention and ethically accountable interpretation.
AFRIKAANSE OPSOMMING: Daar bestaan op die oomblik geen finale beslissing aangaande die identiteit van die toehoorders van die finale hoofstuk van die boek van Amos nie Met ander woorde, daar is op die oomblik so veel opinies as wat daar kenners is wie op een of ander manier gevolgtrekkings aangaande die identiteit van die toehoorders van die boek gemaak het. Redes aangaande die verskillende opinies om die identiteit van toehoorders vas te stel wissel van die metodes gekies om die teks te bestudeer tot redes wat rue al te maklik is om te identifiseer nie. Maar gevolgtrekkings word openbaarlik in monografiee, kommentare, proefskrifte en akademiese artikels aangaande die boek gepubliseer. Hierdie proefskrif stel as doel om 'n metode van studie te volg wat meer verantwoordelik en verantwoordbaar is ten opsigte van die identifikasie van die lesers van die boek Amos en in besonder aangaande hoofstuk 9. Hierdie doel sal ten beste bereik word deur saam met die kenners te debateer soos hulle opinies vasgele is in publikasies en terwyl die teks bestudeer word. Die metode wat hierdie studie gaan gebruik, is die multidimensionele benadering van Vernon Robbins, sosio-retoriese kritiek. Hierdie metode benader die teks deur die verskillende teksture van die teks te ontbloot. Hierdie teksture is deur Robbins verduidelik as intertekstuur, intratekstuur, sosiale en kulturele tekstuur, ideologiese tekstuur en teologiese tekstuur. Omdat sosiale-retoriese kritiek nie duidelik die invloed van die leser in ag neem wanneer dit die produksie van die bedoeling van die teks betrek, sal dit vir hierdie studie nodig wees om hierdie invloed deur leser-respons kritiek te benader. Die doel hiermee sal wees om die resultate van die studie meer eties verantwoordbaar en verantwoordelik te maak. Die meeste kenners bevestig ten minste drie toehoorders in die boek van Amos. Hierdie toehoorders word geidentifiseer in agtergrond as agste, sewende en sesde eeu. Maar soos alreeds gestel, die redes vir hierdie identifikasie is altyd nie duidelik nie. Verskille in opinies het soms daartoe gely dat teologiese vrae aangaande die outoriteit en doel van die teks gevra is sou die identifikasie van verskillende toehoorders waar wees. Hierdie studie stel ten doel om die verskillende aspekte wat die gevolgtrekkinge beinvloed aangaande die identifikasie van toehoorders te identifiseer en 'n benadering te volg wat meer geskik is om die vraag beter te kan beantwoord. Hierdie studie demonstreer dus dat die interpretasie van die teks deur die verskillende lesers bepaal kan word deur die teks te bestudeer vanuit die oogpunt van die verskillende interpretasie binne die teks. Dit is hierdie identifikasie wat die toepassing van die teks moontlik maak vir huidige lesers soos hulle identifiseer met die proses van die herinterpretasie en etiese verantwoordelike interpretasie van die teks.

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Scholtz, Jacob Jan. "Collective meaning and specific, prophetic reference in the parables of Matthew 13." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/85594.

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Thesis (MTh)--Stellenbosch University, 2013.
ENGLISH ABSTRACT: This thesis investigates whether the parables of Matthew 13 can be understood, both individually and collectively, when they are connected to specific, prophetic referents. After a review of parable research, hermeneutical guidelines are identified in order to interpret the parables of Matthew 13 (chapter 2). Novel guidelines identified include the identification of specific, prophetic referents, the possibility of using details already explained in Matthew 13 in a contextually consistent manner, focusing on the collective meaning of this parabolic discourse and identifying what is new and old in each parable. After considering the structure of Matthew 13 (in chapter 3), these hermeneutical guidelines are applied, focusing on the contextual background (chapter 4) before analysing the parables individually (chapter 5) and collectively (chapter 6). The time period covered by the parables of Matthew 13 as a group is from the days of John the Baptist until the second coming of Jesus Christ. The kingdom of heaven is understood to exist from Pentecost onwards but will only be established when Christ returns, that is, the kingdom of heaven “exists-but-is-not-yet-established”. In Matthew’s presentation, the parable of the sower covers the time period during which Jesus presents the word (or gospel) of the kingdom to Israel only. During that time, Jesus authenticates his Messianic claims to Israel and, by doing so, displays the authority and power bestowed on the Christ to them. But when Jesus is rejected, the treasure is hidden and he goes to the cross to provide the sign of Jonah. After purchasing the field, having received all authority in heaven and on earth, the Son of Man sends good seed not only to Israel, but to all the nations of the world. The sons of the kingdom first sent must include Peter and the other ten disciples who are commanded to go and make disciples. The surprising growth of the Church after the great commission includes, perhaps unexpectedly, also Gentiles, for the Son of Man commences his pearl ministry by baptising not only Jewish and Samaritan but also Gentile believers with the Holy Spirit. At the end of this age, the gospel of the kingdom will again be preached. This time, however, it will be preached not only to Israel, but as a witness to all the nations — and then the present age will end. After the tribulation and judgment of those days, the King returns to unveil the treasure in order to establish the Messianic kingdom on earth. It is submitted that, regardless of one’s eschatological view (this thesis is presented from a dispensational, premillennial perspective), by focusing on specific, prophetic referents and by considering this series of parables in a collective and contextually consistent manner, the parables of Matthew 13 (and perhaps the Gospel of Matthew as a whole) can be understood differently. And it is about understanding all these things that Jesus questions his disciples.
AFRIKAANSE OPSOMMING: Hierdie tesis ondersoek of die gelykenisse van Matteus 13, sowel individueel as kollektief beskou, verstaan kan word wanneer dit met spesifieke, profetiese referente in verband gebring word. Ná ’n oorsig van navorsing oor gelykenisse word hermeneutiese riglyne ontwikkel waarmee die gelykenisse van Matteus 13 geïnterpreteer kan word (hoofstuk 2). Nuwe riglyne wat aangebied word, sluit in die identifisering van spesifieke, profetiese referente, die moontlike gebruik van referente wat reeds in Matteus 13 verklaar is op ’n kontekstueel konsekwente wyse, ’n fokus op die kollektiewe betekenis van hierdie paraboliese diskoers en om wat in elke gelykenis nuut en oud is, te identifiseer. Nadat oorweging aan die struktuur van Matteus 13 geskenk is (hoofstuk 3), word die hermeneutiese riglyne toegepas, eers op die kontekstuele agtergrond (hoofstuk 4), en daarna word elke gelykenis individueel ontleed (hoofstuk 5) voordat dit kollektief beskou word (hoofstuk 6). Daar is bevind dat die tydperk wat hierdie gelykenisse as ’n kollektiewe eenheid dek van die dae van Johannes die Doper af tot by Jesus Christus se wederkoms strek. Die koninkryk van die hemele word begryp as dat dit bestaan vanaf Pinkster maar sal eers opgerig word as Christus terugkeer, dit is, die koninkryk van die hemele “bestaan-maar-is-nog-nie-opgerig-nie”. In Matteus se aanbieding dek die gelykenis van die saaier die tydperk waartydens Jesus die woord (of evangelie) van die koninkryk alleen aan Israel aanbied. Gedurende hierdie tydperk bekragtig Jesus sy Messiaanse aansprake aan Israel en daardeur vertoon Hy aan Israel die mag en krag waarmee die Christus bedeel is. Maar wanneer Jesus verwerp word, word die skat verberg, en Hy gaan na die kruis toe om die teken van Jona te verskaf. Nadat die saailand gekoop is, nadat Hy alle mag in die hemel en op aarde ontvang het, stuur die Seun van die Mens goeie saad, nie net na Israel toe nie, maar na al die nasies van die wêreld. Die seuns van die koninkryk wat eerste gestuur is, moet Petrus en die ander tien dissipels wat beveel is om dissipels te gaan maak, insluit. Die verrassende groei van die Kerk ná die groot opdrag sluit, miskien onverwags, ook heidene in, want die Seun van die Mens begin sy pêrel bediening deur Joodse, Samaritaanse en ook heidense gelowiges met die Heilige Gees te doop. Aan die einde van hierdie eeu sal die evangelie van die koninkryk weer verkondig word, dan egter nie net aan Israel nie maar tot ‘n getuienis aan alle nasies — en dan sal hierdie eeu eindig. Ná die verdrukking en oordeel van daardie dae sal die Koning terugkeer om die skat te openbaar en om die Messiaanse koninkryk op aarde te vestig. Daar word voorgestel dat, ongeag die eskatologiese siening wat gehuldig mag word — en hierdie tesis word aangebied vanuit ’n dispensasionele, premillennialistiese perspektief — die gelykenisse van Matteus 13 (en miskien ook die Evangelie van Matteus as ’n geheel) anders verstaan kan word as daar op spesifieke, profetiese referente gefokus word en hierdie reeks gelykenisse op ’n kollektiewe en kontekstueel konsekwente manier benader word. En juis oor ’n begrip van al hierdie dinge is waaroor Jesus sy dissipels uitvra.

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23

Silva, Fernando Cândido da. "Conflitos proféticos : a posição da profecia no campo religioso judaíta do século VIII a.C. /." Assis : [s.n.], 2006. http://hdl.handle.net/11449/93423.

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Orientador: Ivan Esperança Rocha
Banca: Milton Schwantes
Banca: Andrea Lucia Dorini de Oliveira Carvalho Rossi
Resumo: Esta dissertação objetiva estudar os conflitos proféticos no Antigo Testamento, especialmente os caracterizados em Mq 2,6-11; 3,5-8 e Is 28,7-13. Ao fundamentar-se teoricamente nas noções de campo e habitus de Pierre Bourdieu, a análise coloca o problema de forma distinta da historiografia bíblica. Ao invés de tratar do "falso profetismo" e suas implicações teológicas, a pesquisa opta por buscar as bases sociais da polêmica profética: Isaías e Miquéias produzem seus discursos de um lugar específico no campo religioso na Judá do século VIII a.C. e é este ponto de vista diferente - entre profetas canônicos e nebî'îm - que produz a disputa pela palavra profética. Diferentemente da História Deuteronomista (Js-Re) e de Jeremias, nos textos proféticos do século VIII o leitmotiv dos conflitos não é a mentira (sheqer), mas a crítica às autoridades que exercem a liderança de forma irresponsável no nível sócio-político. Para Miquéias e Isaías, os nebî'îm estão sob a influência de bebida alcoólica e só pensam no seu próprio bem-estar. O lugar de descanso para os pobres (hammenûhah) não é a prioridade dos nebî'îm, afinal estes falam em favor dos poderosos de Judá. Eis a base da polêmica em Miquéias e Isaías: o habitus que origina suas visões de mundo é diverso daquele que sustenta as pregações dos nebî'îm. Isso resulta em grupos de suporte diferentes e, por fim, em projetos sociais divergentes.
Abstract: This dissertation aims to study the prophetic conflicts in the Old Testament, especially as they are characterized in Mic 2,6-11; 3,5-8 and Isa 28,7-13. Theoretically, we are basing in Pierre Bourdieu notions of field and habitus, therefore, the analyses puts the problem in a distinct way of the biblical historiography. Instead of treating of the false prophetism and its theological implication, the research opts to look for the social bases of the prophetic controversy: Isaiah and Micah produce their speeches from a specific place in the religious field in Judah of the VIII century and it is this different point of view - between canonical prophets and nebî'îm - that produce the dispute for the prophetic word. Differently of Deuteronomistc History (Joshua-Kings) and Jeremiah, in the VIII century prophetic texts, the leitmotiv of the conflicts is not the lie (sheqer), but the critic of the authorities that exercise the leadership in an irresponsible way in the socio-political level. For Micah and Isaiah, the nebî'îm are under the influence of alcoholic drink and only think about their own well-being. The rest place for the poor (hammenûhah) is not the priority of the nebî'îm, after all, they speak in favor of powerful people of Judah. Here is the base of the controversy in Micah and Isaiah: the habitus that originates their world visions is quite different of that sustaining the nebî'îm preaching. This results in different support groups and, finally, in rival social projects.
Mestre

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24

Ward, Herbert D. Jr. "On defining a prophet : atheological-ethical study of the Balaam narratives of Numbers 22-24." Thesis, Stellenbosch : University of Stellenbosch, 2009. http://hdl.handle.net/10019.1/1149.

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Thesis (DTh (Old and New Testament))--University of Stellenbosch, 2009.
The Balaam narratives of Numbers 22-24 have long proven to be a source of fascination for readers of the Old Testament. The narratives present Balaam as a faithful ‘word-of-Yahweh’ prophet. However, the Tale of the Donkey (22:22-35) portrays him as an ‘unseeing’ prophet intent on personal gain. How does one explain the conflicting views of Balaam within the narratives of Numbers 22-24? Socio-rhetorical criticism was employed as a methodology to examine the development of these conflicting views of Balaam. An analysis of the Inner Texture revealed that the repeated themes 'seeing’, ‘blessing’, and ‘cursing’ are central to the narratives, and serve to connect Balaam with the paradigmatic prophet Moses of Exodus 3 and Deuteronomy 18. The study of the narratives’ Intertexture revealed numerous inner-biblical allusions, and considered the possible relevance of the Deir ‘Alla texts to the narratives. The Social-cultural and Ideological textures of the narratives suggest that a process of prophetic redefinition took place during either the late pre-exilic or exilic periods, which resulted in the exclusion of divination from Israel’s prophetic tradition. Prophets entered into an alliance with the priests in order to centralise religious authority and place the focus of ‘prophecy’ on the exposition and application of Torah. A consideration of the theological texture of the narratives suggested that this process of prophetic redefinition continued into the early post-exilic period, and ultimately led to a re-evaluation of Balaam. Wide-spread xenophobia within early Yehud contributed to Balaam’s final demise, as later reception history within the Old Testament portrays Balaam as responsible for inciting Israel’s apostasy in Numbers 25. The Tale of the Donkey is integrated into the narratives of Numbers 22-24 by priestly writers in order to distance Balaam from Israel’s prophetic tradition. The result is a dynamic theological synthesis that recalls both an earlier period in which divination was accepted as part of Israel’s prophetic tradition, and a new perspective focused on the exposition and application of Torah. The Balaam narratives of Numbers 22-24 serve as the theological ‘hinge’ or ‘fulcrum’ of the book of Numbers, recalling both the old generation of rebellion, and the new generation of hope that will re-enter the land of promise. The Balaam narratives of Numbers 22-24 serve to powerfully proclaim that Yahweh’s purpose to bless his people will not be thwarted by the intrigues of Israel’s enemies, or Israel’s past disobedience.

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Seong, Jong Keun. "Preaching Jesus Christ in the Holy Spirit from the Old Testament prophetic books for the Korean church." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p036-0387.

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Tollington, Janet Elizabeth. "Continuity and divergence : a study of Haggai and Zechariah 1-8 in relation to earlier Old Testament prophetic literature." Thesis, University of Oxford, 1991. http://ora.ox.ac.uk/objects/uuid:06c75e99-566d-49b6-8301-26addd8cff33.

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The purpose of this thesis is to make a thematic study of the Books of Haggai and Zechariah 1-6 in order firstly to identify the ways in which classical prophetic methods and traditions are continued and developed in these works and secondly to consider the reasons for any divergence in thought and style. The study is based on the hypothesis that the community of Israel underwent radical change as a result of the fall of Jerusalem and the Babylonian exile and that during the restoration period, under Persian rule, fundamental distinctions in theological understanding and the phenomenon of prophecy arose. The thesis contains six major chapters. The first is introductory and considers the composite nature of the books and the possibility of distinguishing and dating the different strata. The second compares the status, authority and roie within the community of Haggai and Zechariah with those of their prophetic predecessors. Chapter three studies the ways in which the prophetic messages were received and transmitted and includes a discussion on the development of angeloiogy. Specific themes which are important in Haggai and Zechariah 1-8 are dealt with in the next three chapters; issues relating to Israel's leadership and ideas of messianism; ideas about divine judgement and punishment upon the nation; and thoughts on the relationships between other nations, Israel and her God. Each of these compares the treatment of the themes with that found in the classical prophetic books and also considers the respective use that is made of other Old Testament material. Conclusions were drawn in each chapter and these have been collated in the short final chapter. The study concluded that Haggai stood firmly in the classical prophetic tradition while Zechariah was more innovative in respect of prophetic method and at times radical in the theological ideas he proclaimed.

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Bosman, Jan Petrus. "Social identity in Nahum : a theological-ethical enquiry." Thesis, Link to the online version, 2005. http://hdl.handle.net/10019.1/1406.

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Booys, Petrus Johannes. "Prophetic critique and land dispossession : the significance of spatial awareness for the interpretation of I Kings 21." Thesis, Stellenbosch : Stellenbosch University, 2003. http://hdl.handle.net/10019.1/49779.

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Thesis (DTh)--Stellenbosch University, 2003
ENGLISH ABSTRACT: The dissertation is an answer to the question: How should the story of Naboth's land (I Kings 21) be theologically understood by a Khoi who is dispossessed of his/her land and kept on the periphery? The ftrst chapter consists of the hypothesis, the theological assumption of the research, a summary of existing research on the story of Naboth's land and the point of view from which a Khoi looks and listens to the story. The place, from which the story would be looked and listened to, the methodology, is followed by a list of concepts used in the research. The second chapter is an exposition of the hermeneutical position of the Khoi in the theological debate regarding land as a living space for humankind. Opinions from outside (European) and opinions from inside (Khoi) the living space of the Khoi are placed in contrast with one another to illustrate the divide between landed and landless people on the land. Against the European negation of their knowledge of God, the Khoi put their knowledge of God as their Supreme Being, Father and Ruler who has his abode in the clouds but who is always and everywhere powerfully present for the sake of humankind. Against the negation of their human dignity, the Khoi put the dignity of human beings as the creations of God. Against the violent invasion of their land, the Khoi put their viewpoint that human beings should live in peaceful coexistence with neighbours in their physical living space. Against those who violate their spatial identity, the Khoi affirms their identity as Khoi on the periphery of their land under foreign occupation. Against those who deny them a cultural living space, the Khoi establish their right on a cultural living space and their right to think and be heard in their mother tongue. The third chapter is a contribution to the theological debate regarding the story of the land of Naboth from the perspective of a dispossessed Khoi. The personal identities of individuals and of groups are discussed according to their relationships with fellow human beings with whom they had to share their living space. The identity of the city of lezreel as a physical and cultural living space is discussed in accordance with the attachments of Naboth and Ahab to it. Upon this discussion follows an exposition of land as communal possession (Naboth's living space) and land as private property (Ahab's living space). The purchase and the dispossession of ancestral land by Ahab to demote Naboth's family to the status of dependent subjects are identified as acts of violence. The dispossession of ancestral land caused Naboth and Elijah to protest against the violation of the spatial order because of God. The fourth chapter contains an exegesis of the story of the dispossession of the land of Naboth from the perspective of a dispossessed Khoi. The moral of the Khoi stories of the ancestral figure Heitsi Eibib determines the understanding of the story of the dispossession ofNaboth's land by Ahab. Chapter five is an exposition of the significance of the Khoi perspective for the theological understanding of the story of Naboth's land. Chapter six is a summary of the dissertation and shows other possibilities to further develop the theological debate regarding the dispossession ofNaboth's land.
AFRIKAANSE OPSOMMING: Die dissertasie is 'n antwoord op die vraag: Hoe moet die verhaal van Nabot se grond (I Konings 21) teologies verstaan word deur 'n Khoi wat van sylhaar grond onteien is en op die periferie gehou word? Die eerste hoofstuk omvat die vraagstelling, die teologiese begronding van die ondersoek, 'n kort opsomming oor bestaande navorsing oor die verhaal oor Naboth se grond en die plek vanwaar 'n Khoi die verhaal bekyk en beluister. Die plek vanwaar die verhaal bekyk en beluister word, naamlik, die metodologie, word gevolg deur 'n Iys van woorde wat in die ondersoek gebruik word. Die tweede hoofstuk is 'n uiteensetting van die hermeneutiese posisie van die Khoi in die teologiese debat oor die grond as 'n leefruimte vir die mens. Opinies van buite (Europese) en opinies van binne (Khoi) die leefruimte van die Khoi word teenoormekaar gestel om die skeiding tussen grondbesitters and grondlose mense te illustreer. Teenoor die Europese miskennings van die Khoi se kennis van God, stel die Khoi hul kennis van God as hul Opperwese, Vader en Heerser wat bokant die wolke woon maar altyd en orals magtig teenwoordig is ter wille van mense. Teenoor die miskenning van hul menswaardigneid, stel die Khoi die waardigheid van mense as God se skeppings. Teenoor die geweldadige inname van hulle leefruimte, stel die Khoi die standpunt van die vreedsame saambestaan van mense binne dieselfde fisiese leefruimte. Teenoor die standpunt van diegene wat hulle ruimtelike identiteit geweld aandoen, bevestig die Khoi hul identiteit as Khoi op die periferie van hulle land wat in vreemde besit is. Teenoor diegene wat hulle kulturele leefruimte geweld aandoen, vestig the Khoi hulle reg op 'n kulturele leefruimte en om te dink: en gehoor te word in hul moedertaal. Die derde hoofstuk is 'n bydrae tot die teologiese debat oor die verhaal van die grond van Nabot vanuit die perspektief van 'n onteiende Khoi. Die persoonlike identiteit van individue en groepe word bespreek in tenne van hulle verhoudinge tot medemense met wie hulle hul leefruimte moes dee!. Die stad lezreel se identiteit as fisiese en kulturele leefruimte word bespreek volgens die gehegdheid van Nabot en Agab daaraan. Hierop volg 'n uiteensetting van grond as gemeenskaplike leefruimte (Nabot se leefruimte) en grond as privaat eiendom (Agab se leefruimte). Die koop en onteiening van die erfgrond deur Agab om van Nabot se familie afhanklike onderdane te maak word as dade van geweld geidentifiseer. Die onteiening van erfgrond het veroorsaak dat Nabot en Elia protes aangeteken het teen die geweld teen die ruimtelike orde ter wille van God. Die vierde hoofstuk bevat die eksegese van die verhaal oor die onteieing van die grond van Nabot vanuit die perspektief van 'n onteinde Khoi. Die morele betekenis van die Khoi verhale oor Heitsi Eibib bepaal die verstaan van die verhaal van die onteiening en besetting van Nabot se grond deur Agab. Hoofstuk vyf is 'n uiteensetting van die betekenis van die Khoi perspektief op die verhaal van Nabot se grond vir teologiese denke. Hoofstuk ses is 'n opsorruning van die dissertasie en wys op moontlikhede hoe om die teologiese debat oor the onteiening van Nabot se grond verder te ontwikkel.

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Friedmann, Jonathan Lawrence. "A musical people : the role of music in Biblical life / by Jonathan L. Friedmann." Thesis, North-West University, 2011. http://hdl.handle.net/10394/8006.

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This thesis aims to uncover music’s important role in shaping and defining the selfidentity of ancient Israel. Functional music was integrated into Israel’s daily life, accompanying activities as diverse as manual labor and royal processionals. At key junctures and in core institutions, musical tones were used to formulate and deliver messages, convey and heighten emotions, assert and strengthen communal bonds, and establish and intensify human-divine contact. The intricate and multi-faceted nature of this music will be demonstrated through a detailed look into four main episodes and genres: the Song of the Sea (Exod. 15), King Saul and David’s harp (1 Sam. 16), the use of music in prophecy, and the Book of Psalms. Specifically, it will be argued that Israel’s birth as a free nation was marked by the Song of the Sea, its monarchic system was defined by the archetypical musician-king David, it depended on God’s word delivered through the often musical messages of prophecy, and its appointed institution for mediating worship was designed and officiated by a class of priestly musicians. Moreover, three of these four areas involve the main leadership categories of Old Testament society—king, prophet and priest—giving added support to the view that music held a prominent place and played a defining role within that civilization. The conception of music as a central element of biblical society will be developed using an interdisciplinary approach, wherein pertinent information from an array of specializations and sources is put into conversation and Old Testament passages are analyzed through a modern-scientific lens. Rather than relying on a single methodology, this study is rooted in the premise that by applying a variety of contemporary theoretical tools to selected Old Testament passages, essential functions of music in biblical life can be illuminated. Such an endeavour requires tools from a number of fields, including but not limited to theology, sociology, anthropology, musicology, cognitive science and music therapy, as well as the classification of musical references into four primary functions: cohesive, therapeutic, emotive/spiritual and didactic. The result is a thesis that identifies reasons for—and not just the existence of—music in biblical life, and, most centrally, shows significant ways music informed Israel’s understanding of itself.
Thesis (PhD (Old Testament))--North-West University, Potchefstroom Campus, 2012.

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Mounier, Benoît. "« In manu prophetarum assimilatus sum » (Osée 12, 10) : recherches sur le commentaire sur Osée de Jérôme : philologie et herméneutique, avec les prolégomènes d'une édition critique." Thesis, Strasbourg, 2015. http://www.theses.fr/2015STRAC031/document.

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Composé à la fin de 406, le Commentaire sur Osée de Jérôme de Stridon (c. 347-419/420) se trouve à la charnière entre ses commentaires bibliques sur les Petits et les Grands prophètes. Au sein de ce vaste projet exégétique, l’ouvrage constitue un bon exemple d’une herméneutique désormais bien maîtrisée. Avec un fort souci de cohérence, l’exégète y déploie l’interprétation littérale essentiellement historique pour lancer l’interprétation spirituelle déclinée en deux sens, l’un anti-hérétique, l’autre mystique, tous deux présentés comme fondamentaux pour comprendre le livre d’Osée. L’œuvre constitue également un témoin clé pour saisir l’importance de la typologie, christocentrique et ecclésiale, pour expliquer les Prophètes selon Jérôme. Du reste, l’ouvrage n’a fait l’objet d’aucune recherche approfondie tant sur son contenu que sur son texte. Aussi, des recherches philologiques inédites ont permis d’établir l’histoire de la transmission manuscrite et de proposer les prémices d’une édition scientifique du texte
Written in the end of 406, the Comment on Hosea by Jerome of Stridon (c. 347-419/420) is the transition between its biblical comments on Minor and Major Prophets. Within this vast exegetical project, the work constitutes a good example of an hermeneutics well mastered. With a strong concern of coherence, the exegete displays the essentially historic literal interpretation to introduce the spiritual interpretation declined in two senses, the one anti-heretic, the other one mystic, both presented as fundamental to understand the book of Hosea. The work also constitutes a key witness to seize the importance of the typology, both centered on Jesus Christ and his Church, to explain the Prophets according to Jerome.Besides, the work was the object of no in-depth research both on its contents and on its text. So, new philological researches allowed to establish the handwritten transmission and to propose the first elements of a scientific edition of the text

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Wax, Kevin Patrick. "The intricate relationship between politics and religion in the Hebrew bible : the prophet Amos as a case study." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/85694.

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Thesis (PhD)--Stellenbosch University, 2013.
ENGLISH ABSTRACT: Politics, in modern society, has become intimately associated with poor governance, fraud and corruption, social decay, abuse of power, indifference to the plight of the poor, squandering of critical resources and self-enrichment. This situation has been further aggravated by the debate that religion and politics should be kept separate at all costs. The demand for social justice in marginalised communities has increased dramatically over the last few decades. The escalation of human conflict, poverty, social inequality and corrupt practices across the globe over recent years, demands a radical reassessment of how the human race engages politically, socially and economically with each other. Hebrew classical prophets such as Hosea, Amos, Isaiah and Micah have through their messages of condemnation, indictment, punishment and hope confronted the serious political and social challenges that prevailed during and subsequent to their time. They demonstrated immense bravery against the established order of the day as they proclaimed Yahweh’s gross displeasure and divine judgement for the manner in which those in power had treated the poor. Amos, in particular, has captivated scholars over many decades as they dissected every emotion, historical context, social structure, biblical tradition and literary convention in order to understand his message. This study is an attempt to re-evaluate the critical balance between politics and religion as demonstrated in the divine mandate provided to kings, centuries ago in the ancient Near East, to rule in a just and righteous manner. An examination of the role and function of the prophets, their relationship with the political and religious structures of the day as well as an exegetical study of selected Amos texts has been undertaken to determine how this social imbalance was addressed by the prophets. A general hypothesis is advanced to restore this intricate balance between modern politics and religion. The study further enables a theological re-evaluation of how this balance could possibly be pursued as a potential catalyst for its overall social restoration.
AFRIKAANSE OPSOMMING: Die politiek, in die hedendaagse samelewing, word nou geassosieer met swak regering, bedrog en korrupsie, sosiale verrotting, misbruik van mag, onverskilligheid teenoor die ellende van die armes, verkwisting van kritiese hulpbronne en selfverryking. Hierdie situasie word verder vererger as gevolg van ‘n debat wat daarop aandring dat die politiek en die godsdiens ten alle koste apart gehou moet word. Die aandrang vir sosiale geregtigheid in verarmde gemeenskappe het dramaties toegeneem oor die laaste dekades. Die progressiewe toename in menslike konflik, armoede, sosiale ongelykheid en omkopery wêreldwyd, die onlangse jare, vereis ‘n radikale herevaluering oor hoe die mensdom met mekaar oor die weg kom polities, sosiaal en ekonomies. Die Bybels-Hebreeuse profete soos Hosea, Amos, Jesaja en Miga het met hulle boodskappe van aanklag, straf en hoop die ernstige politieke en sosiale uitdagings wat gedurende hulle tyd geheers het gekonfronteer. Hulle het ongekende dapperheid gedemonstreer teen die destydse owerhede en so Jahwe se intense ontevredenheid en goddelike oordeel verwoord teenoor die swak behandeling van die armes. Amos, in die besonder, het geleerdes oor die dekades bekoor en elke emosie, historiese agtergrond, sosiale struktuur, tradisie en literêre konvensie is benut in ‘n poging om sy boodskap te verstaan. Hierdie studie is ‘n poging om die sensitiewe balans tussen die politiek en die godsdiens te her-evalueer in die lig van die beginsel van regverdige regering as goddelike mandaat wat reeds eeue gelede aan konings van die ou Nabye Ooste opgedra is. ‘n Ondersoek na die rol en funksie van die profete, hul verhouding met die politieke en godsdienstige strukture van hulle tyd, sowel as ‘n eksegetiese studie van geselekteerde Amos tekste word onderneem om te bepaal hoe hierdie sosiale onewewigtigheid hanteer is. ‘n Algemene hipotese word aan die hand gedoen om die ingewikkelde balans tussen die moderne politiek en godsdiens te herstel. Die studie kan verder van waarde wees deurdat dit ‘n teologiese herbesinning bied wat kan dien as ‘n moontlike katalisator vir algehele sosiale restorasie.

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Grütter, Nesina. "Quasi Nahum : ein Vergleich des masoretischen Texts und der Septuaginta des Nahumbuchs." Thesis, Strasbourg, 2015. http://www.theses.fr/2015STRAK010.

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Notre recherche a comme sujet la comparaison du texte de la Septante avec le texte massorétique du livre de Naoum. La recherche se divise en quatre parties. La première analyse et décrit le mode de traduction et expose, pour la Vorlage hébraïque les conclusions qui en découlent. La deuxième partie offre la reconstruction de la Vorlage du livre entier. La troisième et la quatrième partie se limitent à trois versets sélectionnés et les examinent du point de vue de la critique textuelle et de la critique littéraire. En définitive, cette recherche donne des éclaircissements sur l’histoire du texte de Naoum, sur l’histoire de sa transmission ainsi que celle de sa réception et (re)lecture à l’époque hellénistique. Partant, les résultats contribuent à la reconstitution de l’histoire des écrits prophétiques de la Bible hébraïque
The present examination is about the comparison of the translation of the Septuagint with the Masoretic text of the book of Nahum. The investigation consists of four parts. The first focuses on the translation technique and the conclusions to be drawn with respect to the Hebrew Vorlage. The second offers a reconstruction of the Vorlage of the Septuagint of the whole book of Nahum. The third and the fourth parts are dealing with three selected verses, discussing them with regard to text-critical and literary-critical questions. This study not only gives new insights into the history of the textof the book of Nahum and it’s transmission, but also into the reception and (re)lecture of the text in the Hellenistic period. The results contribute to the reconstruction of the history of Hebrew prophetical literature

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Salgado, Samuel de Freitas. "UMA ÁNALISE EXEGÉTICA DA PORÇÃO DE MIQUEIAS 2,1-5: A SITUAÇÃO SOCIOECONÔMICA EM JUDÁ E SUAS IMPLICAÇÕES NA HERANÇA DOS CAMPONESES NA SEFELÁ JUDAÍTA NO SÉCULO VIII A.C." Universidade Metodista de São Paulo, 2009. http://tede.metodista.br/jspui/handle/tede/518.

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Made available in DSpace on 2016-08-03T12:20:55Z (GMT). No. of bitstreams: 1 Samuel.pdf: 484521 bytes, checksum: b8142a6c741b899e22da6e0bff1a85b1 (MD5) Previous issue date: 2009-08-30
This research seeks to examine trough the exegetic methodology of the passage of Micah 2.1-5 in order to reconstruct the scenario in which emerged the harsh social criticism of the prophet. The text presents in its literary analysis, features of a prophetic speech united and framed within a poetic style. Its structure is divided into two units (denounces and punishments), where each unit has two other subunits (generic and specific). The literary genre harmonizes with a speech of a prophetic judgement generally known as "oracle hoy." The analysis of the historical dimension lies the founding event in 701 B.C. in Jewish Shephelah. An investigative analysis of the accusation contents was guided by a theoretical model of the Tributary Mode of Production observes a conflict between two groups. In this conflict Micah made an accusation to a group of power in Judah that used to plan and execute criminal acts against peasant heritage. The punishment describes the conspiracy and the divine plan against this group of power. Yahweh had planned an identical evil to what they had done, dishonor and deprive of their possessions. The cultural values of honor and shame underlie this oracle. For breaching their duties close to Yahweh and to the people, the criminals would lose all their rights and, above all, the honor before the own community. Based in the theoretical model from the Tributary Mode of production, it was verified in the social situation of Judah in the eighth century, a tension existed between village and city. The communities villages paid tribute to the city, as products and services. The excessive tribute s collection and the flaws in the system of mutual help forced the individuals and families to contract debts, to mortgage their inherited land of their parents and eventually to lose them. The prophet Micah was the spokesman of the protest of the peasant class that decides to react to the abuses practiced by city s elite. For him, Yahweh listens the complaint of those who are being oppressed and intervenes in the history, taking the oppressed side.(AU)
Esta pesquisa procura examinar, à luz da metodologia exegética, a perícope de Miqueias 2,1-5, a fim de reconstruir o cenário no qual emergiu a dura crítica social do profeta. O texto apresenta, em sua análise literária, características de um dito profético coeso, em estilo poético. Sua estrutura encontra-se dividida em duas unidades (denúncia e castigo), sendo que cada uma das unidades possui outras duas subunidades (genérica e específica). O gênero literário harmoniza-se com um dito profético de julgamento geralmente conhecido como oráculo ai . A análise da dimensão histórica situa o acontecimento fundante em 701 a.C., na Sefelá judaíta. Numa análise investigativa do conteúdo da denúncia norteado pelo modelo teórico do modo de produção tributário, observa-se um conflito entre dois grupos. Nesse conflito, Miqueias faz uma acusação a um grupo de poder em Judá que planeja e executa ações criminosas contra a herança camponesa. O castigo descreve a conspiração e o plano divino contra esse grupo de poder. Javé havia planejado um mal idêntico ao que eles haviam cometido, desonra e privação de suas possessões. Os valores culturais de honra e vergonha subjazem a esse oráculo. Por descumprirem seus deveres junto a Javé e ao povo, os criminosos perderiam todos os seus direitos e, sobretudo, a honra perante a própria comunidade. Com base no modelo teórico do modo de produção tributário, constata-se que, na situação social em Judá no oitavo século, prevalecia um conflito entre campo e cidade. As comunidades aldeãs pagavam tributo à cidade em forma de produtos e serviços. A excessiva arrecadação de tributo e as falhas no sistema de ajuda mútua forçaram os indivíduos e famílias a contrair dívidas, a hipotecar suas terras herdadas dos pais e eventualmente perdê-las. O profeta Miqueias é o porta-voz do protesto da classe campesina que resolve reagir aos desmandos praticados pela elite citadina. Para ele, Javé escuta a queixa dos que estão sendo oprimidos e intervém na história tomando o partido do oprimido.(AU)

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Andrée, Alexander. "Gilbertus Universalis: Glossa ordinaria in Lamentationes Ieremie prophete. Prothemata et Liber I. : A Critical Edition with an Introduction and a Translation." Doctoral thesis, Stockholms universitet, Institutionen för franska, italienska och klassiska språk, 2005. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-531.

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The Glossa ordinaria on the Bible stands as one of the prime achievements of the period in western intellectual history known as the Renaissance of the twelfth century. In spite of the great number of still extant manuscripts very little is known about the circumstances around its composition. This state of affairs is partly explained by the lack of modern and critical editions of the books of the Glossa ordinaria. The present work is the first critical edition of the Glossa ordinaria on the Book of Lamentations, and consists of the forewords, or prothemata, and the first book (of five) of this text, which was compiled early in the twelfth century by the theologian and Ciceronian rhetorician Gilbert the Universal (†1134), schoolmaster at Auxerre and subsequently Bishop of London. The introduction includes a background sketch of the environment in which the Glossa ordinaria was conceived – the school of Laon – with a short biography of Gilbert the Universal, as well as a study of the sources to this particular part of the Gloss, chief among them the ninth-century commentary of Paschasius Radbertus. It is shown that Gilbert’s major improvement to his source, apart from drastically rewriting it, consists of the introduction of Ciceronian rhetorical loci to the verses of Lamentations. The introduction furthermore provides the reader with an analysis of the manuscript tradition of the early twelfth century and a selective analysis of the later manuscript tradition (some 86 manuscripts have so far been traced). One of the conclusions reached is that the Gloss on Lamentations exists in two textual recensions, the one original, the other a later redaction made once the Gloss had become a success and preserved in nearly all the later manuscripts. The manuscripts of the first recension, which is the one edited in the present work, may be organised into a stemma codicum consisting of two major families originating in a single archetype. It is possible to reconstruct this archetype on the basis of the five oldest manuscripts. An English translation of the edited text is included, as well as a ‘semi-critical’ edition of the text of the second recension. An important part of the present work consists of an effort to combine the sophisticated mise-en-page of the glossed manuscripts with the standards of presentation to be expected of a modern critical edition.

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Van, Dyk Jack. "Old Testament narrative artistry." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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Griffin, Ronald Glyn. "Exiles in the Old Testament." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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Lee, Jonathan Johngkohn. "Old Testament teaching on divorce." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Dawes, Stephen Barry. "Humility in the Old Testament." Thesis, University of Newcastle Upon Tyne, 1986. http://hdl.handle.net/10443/554.

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This thesis begins from the observation that in both Jewish and'' Christian ethics humility has an accepted place among the virtues, despite the fact that not everyone would accept a positive evaluation of humility. Humility as a virtue can be defined as that, disposition which is the opposite of, pride, and which has three mutually interacting aspects. "Towards God it is a recognition of one's dependence upon him and a subjection of oneself to him. Towards oneself it is a realistic assessment of one's place and a curbing of undue ambition. ' Towards"others"it is a 'regard for them and a willingness to give oneself'in'"service'to them. This positive understanding of humility can be illustrated from early Jewish literature, including the Apocrypha, the documents from Qumran, the Talmud and the Midrash and from the New Testament.

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Robinson, M. G. "Dreams in the Old Testament." Thesis, University of Manchester, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.233089.

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Christian, Daniel Chung. "Satire in the Old Testament." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:7fe401ba-0292-4382-a3c4-ae0e133a206f.

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In recent years, through the process of narrative and literary criticism, scholars have begun suggesting that satire is present in specific texts of the Old Testament. Thus the primary function of this thesis is to analyse the validity of these arguments alongside suggesting different places where satire may be found. To achieve this goal, the thesis begins by analysing and defining satire as a concept. A clear definition provides the thesis with the method needed to identify satire in texts which predate any defined understanding of the concept. The thesis also uses satirical works from throughout history as templates for understanding similar types of satire within the biblical works. Once this methodology has been established, different genres of the Old Testament form the different chapters of the thesis. It identifies four different places where satire is deployed. Thus it examines satire in narratives, the book of Jonah, prophetic texts and wisdom literature. Each chapter combines new ideas with the analysis of previous scholastic arguments concerning the presence of satire. Within each genre a different type of satire with a range of complexity is deployed. The idol critiques in prophetic texts show simplistic satire. Narrative satire shows both situational and character-based satire. The book of Jonah is an example of hypocritical satire. Finally, satire in the wisdom literature contains a range of different satirical styles. The thesis concludes that satire is present within the texts of the Old Testament. This has implication to the field of satire. It affirms the existence of pre-Hellenistic satire. Alongside this, it shows that satire is a subconscious human technique, deployable even when the proponent has no defined understanding of the concept. In the field of Old Testament studies it provides an alternative reading of many familiar texts. A satirical reading provides clear insight into authorial intent as well as offering different interpretations of the texts which are examined.

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Brown, Diane M. "The New Testament prophet a charismatic and social voice /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p090-0349.

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Shin, Jeong-Wook. "Aniconism in the second commandment of the Decalogue in Exodus 20:4-6 and its inner-biblical interpretations in the Old Testament : an exegetical and theological study of Exodus 20:4-6, Exodus 32:1-6 and Isaiah 40:18-20." Thesis, University of Pretoria, 2011. http://hdl.handle.net/2263/28411.

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The aim of this study is to highlight the significance of the prohibition of making any image of God as found in the second commandment of the Decalogue in Exodus 20:4-6 with its inner-biblical interpretations in Exodus 32:1-6 and in Isaiah 40:18-20. This study has discussed the close connection between the prohibition of making any image of God in the second commandment of the Decalogue, the idea of Yahweh’s incomparability in the introduction and the command to worship God only in the first commandment. God’s incomparability prevents Israel from worshipping any other god by making images of them or making any image of God. The ‘construct of the introduction and the first two commandments of the Decalogue’ serves as a linchpin concept in our understanding of the prohibition of making any image of God. The aniconism matriculated in the second commandment of the Decalogue in Exodus 20:4-6 in relation with the introduction and the first commandment in Exodus 20:2-3 forms the basis for the prohibition of making any image of God from the Sinai event onwards. This construct in Exodus 20:2-6 is shared with Exodus 32:1-6 and Isaiah 40:18-20. There an inner-biblical interpretation of the aniconism of the second commandment of the Decalogue in Exodus 20:4-6 in reaction with the introduction and the first commandment in Exodus 20:2-3 explicates and applies the meaning of the command in a new situation. Chapter 1 deals with the statement of the problem and the hypothesis of this study, its methodology, theological rationale, and the aim of this study. Chapter 2 discusses that the prohibition of making any image of God in the second commandment of the Decalogue in Exodus 20:4-6 is important, not only as a phenomenon in the Pentateuch, but also as the provenance of aniconism in the rest of Old Testament. Exodus 20:4-6 can be considered as the explicit traceable provenance of the prohibition of making any image of God in the Pentateuch and the rest of Old Testament. The ‘introduction and first two commandments of the Decaologue construct’ provides a framework within which the meaning of the prohibition of making any image of God in the second commandment can be understood in the context of the introduction of the Decalogue in Exodus and the first commandment of the Decalogue. The second commandment of the Decalogue is sometimes backed up by only the first commandment of the Decalogue and sometimes by both of them. The origin of the second commandment of the Decalogue in Exodus 20:4-6 as the prohibition of making any image of God whether it comes from the early or later stages of Israel’s history is discussed with the discussion on the arrangement of the Decalogue in the Sinai pericope (Ex 19:1-24:11) and the relation between the two Decalogues in Exodus 20:2-17 and Deuteronomy 5:6-21. The sharp differences of opinions on the provenance of the prohibition in the second commandment of the Decalogue in Exodus 20:4-6 is dealt with. This study supposes that the dating of the prohibition on making any image of God of the Decalogue should be attributed to Moses’ time as stated in the text of the Pentateuch. Chapter 3 deals with one key Pentateuchal text for the prohibition of making any image of God, Exodus 32:1-6, as an example that the second commandment represents the prohibition on making any image of God in relation with the introduction and the first commandment of the Decalogue proclaiming God’s incomparability, which is called ‘the introduction and the first two commandments of the Decalogue construct’ in this study. Exodus 32:1-6 is regarded to be an interpretation of the prohibition of making any image of God in the second commandment of the Decalogue in Exodus 20:4-6. Chapter 4 deals with Isaiah 40:18-20, which forbids idol-fabrication and the worship of an image of God in its relation with the proclamation of God’s incomparability, as well as with the worship of other gods and their images. This chapter deals with the similarity of the negative attitude toward worship of God through images found in the legal and prophetical parts of the Hebrew Bible. Theologically speaking, Isaiah’s message is in line with the Pentateuch, and flows from the office of the prophet as a plenipotentiary of God to condemn the transgression of the covenantal law. This similarity of the idea between them is seen in respect of its linguistic aspects. Considering the rules of the nature of analogies between texts, there can be seen a correlation between the introduction and first two commandments of the Decalogue in Exodus 20:2-6 and the passage dealing with the incomparability of God and the idol-fabrication in Isaiah 40:18-20. The final chapter summarizes the flow of the argument in this thesis dealing with three phenomena of aniconism in the Old Testament and suggests the conclusion of this thesis based on the result of the exegetical and thematic study on the three passages.
Thesis (PhD)--University of Pretoria, 2011.
Old Testament Studies
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Rice, Frank D. "An Old Testament concept of shame." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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Waloschek, Michael. "Functions of the Old Testament law." Theological Research Exchange Network (TREN) Access this title online, 2003. http://www.tren.com.

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Campbell, Ronald Michael. "The tithe in the Old Testament." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Wheeler, Timothy D. "The ephod of the Old Testament." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Kim, Cheol Yoo. "Calvin's preaching of Old Testament law." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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Kim, Hanjay D. "The Mosaic law in the Old Testament and the New Testament." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Fisher, Timothy H. "A study of the Old Testament tithe." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Owiredu, Charles. "Blood and life in the Old Testament." Thesis, Durham University, 2004. http://etheses.dur.ac.uk/3096/.

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The primary objective of this thesis is to present an integrated inteipretation of the significance of blood in Israelite thought, based around Lev 17:10-14, which states that blood is the life of every creature. Previous works on OT blood ritual have given very little attention to the wider symbolic context. The question of Lev 17:11 can be better understood when we have explored the OT and the Israelite/Judahite concept of life and death in terms of the presence of fluid in the body, and the manipulation of blood on behalf of a person. It will become evident that in order to fully appreciate the significance of blood in the OT, blood must be seen not only in its own right (Lev 17:10-14), but also in relation to the general role of fluids within the life of the body. The first chapter looks at the place of blood in OT physiology, and at aspects of its cultural significance. The subsequent two chapters consider fluids in general, and their significance for ideas of death in literary and mortuary contexts. Chapters four and five will then show how the understanding of blood as life can throw light on the ritual use of blood in reversing the dead condition of the "leper" and the corpse-contaminated person and on the narratives apparently featuring a protective use of blood in Exodus. Chapter six comprises a short summary and a discussion of some broader implications. These include remarks on the dietary prohibition in Leviticus, and on the significance of this research for an understanding of the role of blood in Temple sacrifice. The chapters draw on a variety of methods, including textual analysis and on a symbolic analysis derived from social anthropology. Their main purpose is to indicate that life is, in some physical sense, located in blood and is associated with body fluids. Literary and archaeological evidence will also be invoked to show that blood and other liquid substances may also have been thought capable of postponing or even reversing the dying process.

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Dissertations / Theses on the topic 'Prophets in the Old Testament'

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