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1
Kell, J. Garrett. "Prophets on trial judging 'words from God' today with the model found in 1 Corinthians 14:29-33 /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p001-1108.
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Hagan, Justice M. "Desert Enlightenment: Prophets and Prophecy in American Science Fiction." University of Dayton / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1366729757.
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Cornell, Caitlin Marie. "To err in the eyes of the authorities : Lady Eleanor Davies and the reclamation of prophetic speech." Online access for everyone, 2007. http://www.dissertations.wsu.edu/Thesis/Spring2007/c_cornell_042407.pdf.
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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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Ingalls, Alan Dean. "Jeremiah's condemnation of false prophets and the tests of a prophet Deuteronomy (Jer. 23:9-40; Deut. 13:1-5; 18:9-22) /." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.
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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. VanderhooftConventional 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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Hill, Bradley N. "Kings and prophets sermons from Africa /." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.
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Thesis (D. Min.)--Western Conservative Baptist Seminary, 1987.Typescript. Part II, The product, has text of sermons in Lingale and English on facing pages. Includes bibliographical references (leaves 115-117).
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Beyer, Jürgen. "Lutheran lay prophets (c.1550-1700)." Thesis, University of Cambridge, 2001. https://www.repository.cam.ac.uk/handle/1810/275248.
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During the sixteenth and seventeenth centuries some 300 Lutheran lay people claimed to have met angels who admonished them to act as preachers of repentance. Such prophets can be found in all occupations, in all age groups, in all types of settlements and among both sexes from the entire Lutheran area (Scandinavia, parts of Germany and parts of the Baltic states). The main medieval antecedent to the Lutheran prophets was the apparition of saints in conjunction with the establishment of pilgrimage sites. Prospective prophets could get to know about other prophets through various channels: cheap print, sermons and oral communication about current events. Prophets copied many traits of their performances from the way pastors delivered their sermons. The main difference was the way in which prophets used their body (e.g. fasting or ecstasy) to authenticate their calling. The established pattern of lay prophets allowed ordinary people to speak out, claiming that their message had come from God's angel. Their utterances allow modern scholars to look into lay people's beliefs, practices and concerns as well as their perceptions of local politics. Many Lutheran lay prophets can be seen as living saints, i. e. extraordinarily gifted religious specialists. The prophets also testify to the importance of saintly living to lay people. Students of Lutheranism generally associate godliness with the pietism of the late seventeenth century and some of its precursors, but the large number of prophets rather suggests that calls for reform already started in the sixteenth century and had a much wider appeal to lay people than hitherto assumed.
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Klaus, Nathan. "Pivot patterns in the former Prophets /." Sheffield (GB) : Sheffield academic press, 1999. http://catalogue.bnf.fr/ark:/12148/cb37102682t.
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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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Esterhuizen, Liza. "The so-called Isaiah- "Denkschrift" (6:1-9:6) : an exegetical-historical study /." Thesis, Link to online version, 2007. http://hdl.handle.net/10019/424.
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Lanir, Shoshana. "Biblical prophets who resisted their divine missions." Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=23339.
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Hubbard, Greg H. "The Characterization of false prophets in Jeremiah 23." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.
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Kahne, Bruno. "In search of Max Weber's new prophets." Thesis, University of Exeter, 2009. http://hdl.handle.net/10036/72393.
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One hundred years ago, Max Weber postulated in his seminal work The Protestant Ethic and the Spirit of Capitalism that after a tremendous development, capitalism would either reach a dead end, or would enter a new era of development through the guidance of new prophets (Weber, [1904] 2003:182). The tremendous development foreseen has occurred but have Weber’s new prophets appeared? Through a close analysis of the context in which the word prophet is found in the Bible and through the description that Weber gave to the concept of prophet in The Sociology of Religion (Weber, 1963) a prophet’s ideal type was constructed with fourteen specific characteristics. This ideal type was then used as a grid of analysis to put to the test the nineteen most renowned leadership gurus, potential candidate to the title of prophet.
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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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Tarrer, Seth Barclay. "The law and the prophets : a Christian history of true and false prophecy in the book of Jeremiah." Thesis, University of St Andrews, 2009. http://hdl.handle.net/10023/776.
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The present study is a history of interpretation. In that sense it does not fit neatly into the category of Wirkungsgeschichte. Moving through successive periods of the Christian church’s history, we will select representative interpretations of Jeremiah, Ezekiel, and theological works dealing explicitly with the question of true and false prophecy in an effort to present a sampling of material from the span of the church’s existence. This study seeks to function as a hermeneutical guide for the present interpretive problem of interpreting true and false prophecy in the Old Testament/Hebrew Bible by displaying ways various interpreters have broached the subject in the past. In this way it may prove useful to the current impasse concerning the notion of false prophecy in the Old Testament/Hebrew Bible. Seeing continuity, or a family resemblance, in the Christian church’s interpretation of true and false prophecy in relation to the law’s role amongst exilic and post-exilic prophets, we will observe those ways in which a historically informed reading might offer an interpretive guide for subsequent interpretations of true and false prophecy.
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Clifford, Richard J. "Prophets & Apostles: Vocation in the Scriptures I." The Church in the 21st Century Center at Boston College, 2011. http://hdl.handle.net/2345/bc-ir:103685.
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Harrington, Daniel J. "Prophets & Apostles: Vocation in the Scriptures II." The Church in the 21st Century Center at Boston College, 2011. http://hdl.handle.net/2345/bc-ir:103690.
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Scantlebury, Gordon M. "The mourning of the land in the Prophets." Thesis, Scantlebury, Gordon M. (1990) The mourning of the land in the Prophets. Honours thesis, Murdoch University, 1990. https://researchrepository.murdoch.edu.au/id/eprint/50489/.
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Prophetic writers within the Old Testament have spoken of the land or natural environment 'mourning'. Though this concept is likely an ancient one based in agrarian lamentation, the literary motif of 'The Mourning of the Land' does not appear to have been employed in Israel until Exilic or post-Exilic times.
The land's mourning is in a figurative sense, that is witnessed by the environment's drying up, infertility and devastation. In speaking of the land's mourning, the writers are seen to be including the wider creation, where 'mourning' becomes an expression of the totality of the creation's destruction. The motif of Chaos may also be employed, with the implication of some passages that a return to 'uncreation' is being envisaged.
The context of the land's mourning is that of judgement, with the land being destroyed. The mourning may be either as part of the judgement, or as a response to the judgement.
The land mourns because of the human inhabitants of the land, who have either sinned or broken covenant. For the majority of texts, no agent for the land's destruction can be identified: the mourning of the land follows on directly from the sin of the people. In a few passages, YHWH is the one who initiates the land's destruction, however. In a single text, it is the human rulers of the land who are identified as the ones who reek its destruction, leadind to its mourning.
Though not based on any particular covenant or treaty, the mourning of the land as a response to the actions of the inhabitants of the land, is seen to operate out of the conceptuality of the covenantal curse traditions. This is within the context of Creation, and is seen to have its closest links with the curses of Leviticus 26.
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Bowen, Monica Jayne. "A Call for Liberation: Aleijadinho's 'Prophets' as Capoeiristas." BYU ScholarsArchive, 2008. https://scholarsarchive.byu.edu/etd/1346.
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Throughout the late eighteenth century, many Brazilians became inspired by the political revolutions of the French and American colonies and sought for a similar type of revolution, hoping to gain independence from the Portuguese. One nationalistic group, the "Inconfidência Mineira," probably influenced the art of the sculptor Aleijadinho (1738-1814). Aleijadinho's work has been examined as a political message previously, but never as propaganda through the representation of capoeira, an Afro-Brazilian martial art. Capoeira probably formed as a means for Afro-Brazilian slaves to fight their way out of captivity. While training to fight, slaves would disguise capoeira to look like a dance, so that slave owners would not suspect rebellion. Through the visual representation of capoeira, Aleijadinho's statues of twelve Old Testament prophets at the sanctuary Bom Jesus dos Matozinhos express a call for liberation, not only liberation for African slaves, but also for Brazilian colonists under Portuguese rule. This study examines the circumstances that may have contributed to the influence of capoeira in the Prophets. Being a mulatto, Aleijadinho's ancestral connections to the Afro-Brazilian community likely contributed to the sculptor's exposure to capoeira. In addition, the rise and fall of the rebel group, "The Inconfidência Mineira" took place in Aleijadinho's home town at this time. This study examines how Aleijadinho may have been associated with rebel sympathizers and how the execution of the rebel leader, Tiradentes, could have affected Aleijadinho's art. The argument for capoeira also includes a discussion of the martial art's origins and the history of slavery in Minas Gerais, Aleijadinho's home state. The comparative method is used to support the argument for capoeira in the Prophets' composition and gestures. By interpreting these gestures as belonging to capoeira, this argument refutes previous interpretations that the Prophets were influenced by ballet and other forms of dance. This study concludes with an exploration of how the Prophets can be interpreted as political propaganda through the signifiers and signs of capoeira. It is through these signs that the Prophets can be understood as a call for liberation, taking part in the political propaganda which permeated Minas Gerais during Aleijadinho's lifetime.
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Daily, Nathan. "The prophet as messenger of the divine council in the Hebrew Bible." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.
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SOUZA, MARIA DE LOURDES DOS SANTOS. "THE BOOK OF MICAH AMONG THE TWELVE PROPHETS: NA INTERTEXTUAL STUDY BETWEEN MQ 7, 8-20 AND THE SO-CALLED MINOR PROPHETS." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2006. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=10074@1.
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COORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOREste estudo avalia a importância do livro de Miquéias no conjunto do livro dos Doze, privilegiando, o aspecto teológico. Nosso propósito é avaliar a interrelação do texto de Mq 7,8-20 com outros textos proféticos bem como a contribuição destes O propósito é examinar o texto final do livro de Miquéias, analisando a estrutura literária tramada com o propósito de encerrar o livro. As investigações atuais indicam que o horizonte dos escritos proféticos não se limita ao respectivo livro profético, mas que as complementações se estendem para além do livro. O título escolhido para este trabalho deve ser entendido sob esse aspecto. Dessa forma, além de lançar luzes sobre a polêmica acerca da unidade dos Doze Profetas, este estudo objetiva conhecer melhor o desenvolvimento, unidade e teologia dos Doze Profetas Menores, particularmente, o Livro de Miquéias.
This research evaluates the role of the Book of Micah in the global structure of the Book of the Twelve, especially Micah s theological aspect. Its purpose is to analyze the inter-relationship between the Book of Micah 7,8-20 and other prophetical texts, in an effort to determine how each of the prophets contributed with specific points for a greater interest. The purpose is to examine the final text of the Book of the Micah, evaluating how the literary structure was formed in order to conclude the Book. Present investigations indicate that the horizon of the prophetical scriptures is not limited to the respective prophetic Book, but that the complementary elements stretch out beyond the Book itself. The title of this work should be understood under this aspect. In this way, besides shedding light on the problematic of this unity of the Twelve Prophets, this work aims at better understanding of the development, the unit and the theology of the Twelve Minor Prophets, and particularly the Book of Micah.
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Marsden, Steven Jay. ""Hot little prophets": reading, mysticism, and Walt Whitman's disciples." Texas A&M University, 2004. http://hdl.handle.net/1969.1/1213.
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While scholarship on Walt Whitman has often dealt with "mysticism" as an important element of his writings and worldview, few critics have acknowledged the importance of Whitman's disciples in the development of the idea of secular comparative mysticism. While critics have often speculated about the religion Whitman attempted to inculcate, they have too often ignored the secularized spirituality that the poet's early readers developed in response to his poems. While critics have postulated that Whitman intended to revolutionize the consciousness of his readers, they have largely ignored the cases where this kind of response demonstrably occurred.
"Hot Little Prophets" examines three of Walt Whitman's most enthusiastic early readers and disciples, Anne Gilchrist, Richard Maurice Bucke, and Edward Carpenter. This dissertation shows how these disciples responded to the unprecedented reader-engagement techniques employed in Whitman's Leaves of Grass, and how their readings of that book (and of Whitman himself) provided them with new models of identity, politics, and sexuality, new focuses of desire, and new ways in which to interpret their own lives and experiences.
This historicized reader-response approach, informed by a contexualist understanding of mystical experience, provides an opportunity to study how meaning is created through the interaction of Whitman's poems and his readers' expectations, backgrounds, needs, and desires. It also shows how what has come to be called mystical experience occurs in a human context: how it is formed out of a complicated interaction of text and interpretation (sometimes misinterpretation), experience and desire, context and stimulus.
The dissertation considers each disciple's education and upbringing, intellectual influences, habits of reading, and early religious attitudes as a foreground to the study of his or her initial reaction to Leaves of Grass. Separate chapters on the three figures investigate the crises of identity, vocation, faith, and sexuality that informed their reactions. Each chapter traces the development of the disciples' understanding of Whitman's poetry over a span of years, focusing especially on the complex role mystical experience played in their interpretation of Whitman and his works.
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Peart, Ann Sonja. "Forgotten prophets : the lives of unitarian women, 1760-1904." Thesis, University of Newcastle Upon Tyne, 2006. http://hdl.handle.net/10443/245.
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The thesis starts with the observation that although women have been active in English Unitarian congregations since their foundation, they are absent from the standard writings on Unitarian theology and history. In the first chapter I situate myself within the Unitarian movement and as a feminist theologian and then examine relevant work by others. Through three main case studies and drawing on their 'documents of life' as well as published writings, I explore how Unitarian women from the mid eighteenth century to the beginning of the twentieth century understood and acted out their faith. The first study, of Anna Laetitia Barbauld (1743-1825), shows how a woman could negotiate the various exclusions and use various opportunities to become a public Unitarian figure. The second study is based on the letters written to and by Helen Bourn/Martineau/Tagart in the 1820s and shows how a group of middle-class Unitarian women (including Harriet Martineau) related to their faith. In the third study I demonstrate how themes from these earlier times are developed in the second half of the nineteenth century, with particular reference to Frances Power Cobbe (journalist, theologian, and worker for animal and women's rights) and Gertrude von Petzold (the first women to be officially trained and fully recognised as a Unitarian minister). This provides a reworked story of Unitarianism in which gender issues are addressed and women are seen to have had an active presence.
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FILHO, PAULO SEVERINO DA SILVA. "MALACHI 3.13-21 IN WHOLE OF THE TWELVE PROPHETS." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2006. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=9677@1.
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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIROFUNDAÇÃO DE APOIO À PESQUISA DO ESTADO DO RIO DE JANEIRO
Uma questão muito discutida atualmente na exegese bíblica diz respeito ao status do rolo dos assim chamados Doze Profetas Menores. Os estudiosos se dividem entre aqueles que entendem que os Doze devem ser considerados como uma obra literária unificada e aqueles que entendem que os escritos que integram esse rolo devem ser vistos como independentes em relação aos demais. Esta tese, visando oferecer uma contribuição para a discussão da problemática dos Doze, parte de uma apresentação do status quaestionis da pesquisa dos Doze, e, passando por um estudo do texto do Livro de Malaquias e sua organização, desemboca na análise da última perícope desse escrito, Ml 3.13-21, procurando verificar suas relações com os demais textos do conjunto dos Doze, em geral, e do Livro de Malaquias, em particular. Atenção especial é dada à comparação entre o texto de Ml 3.13-21 e o Livro de Joel, sobretudo com respeito à utilização feita em ambos os textos do motivo do dia de YHWH. O trabalho chega à conclusão de que a perícope estudada revela pontos de contato mais fortes com o restante do Livro de Malaquias do que com os demais textos do conjunto dos Doze, o que fala a favor da consideração do último integrante dos Doze como um escrito independente.
An issue that causes much discussion nowadays in biblical exegesis is the status of the scroll of the so-called Twelve Minor Prophets. Scholars are divided among those who understand that the Twelve should be considered as a unified literary work and those who understand that the writings that are part of that scroll should be seen as independent in relation to the others. This thesis, looking at offering a contribution to the discussion of the matter of the Twelve, has its starting point in a presentation of the status quaestionis of the research of the Twelve, and, going through a study of the text of the Book of Malachi and its organization, leads to the analysis of the last pericope of that writing, Ml 3.13-21, seeking for verifying its relations to the other texts of the whole of the Twelve, in general, and of the Book of Malachi, in particular. Special attention is given to the comparison between the text of Ml 3.13-21 and the Book of Joel, specially concerning the use that both texts make of the motif of the day of YHWH. This work comes to the conclusion that the pericope studied reveals stronger contacts with the rest of the Book of Malachi than with other texts of the whole of the Twelve, something that speaks in favour of the consideration of the last component of the Twelve as an independent writing.
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Jones, Paul Hedley. "Anonymous prophets and archetypal kings : reading 1 Kings 13." Thesis, Durham University, 2016. http://etheses.dur.ac.uk/11603/.
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This thesis ultimately seeks to present a coherent reading of 1 Kings 13 that is attentive to literary, historical and theological concerns. I begin by summarising and evaluating the overtly theological exposition of the chapter by Karl Barth, as set out in his Church Dogmatics, and then considering how this was received and critiqued by his academic peers (Martin Klopfenstein in particular), whose questions, priorities and methods were very different to those of Barth. In this way, as well as exposing substantive material in the text for further investigation, a range of hermeneutical issues that sometimes undergird exegetical work unseen are brought into the foreground. I then bring a wider scope of opinion into the conversation by reviewing the work of other scholars as well, whose methods and priorities also diverge from those of Barth or Klopfenstein. At the same time, I categorise these studies so as to simultaneously assess different views on what 1 Kings 13 is about, and divergent views on how it is deemed best to approach this subject matter. After considering four additional readings of 1 Kings 13 in some depth, I present a more theoretical discussion about some perceived dichotomies in biblical studies that tend to surface regularly in methodological debates. I then return to Barth’s exposition via the work of David Bosworth, who aims to advocate and develop elements of Barth’s proposal for wider acceptance. After evaluating his work, I conclude with my own reading of 1 Kings 13, drawing on many of the exegetical and methodological insights presented by scholars whose lines of inquiry are not always those I would myself have chosen. Ultimately, my proffered reading, which sees Josiah as a central figure in the narrative, leans on insights from Barth and one of his harshest critics, Martin Noth.
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Copeland, Samuel J. "PROPHETS BLUFF RETROSPECTIVE: AN EXAMINATION OF A FABRICATED HISTORY." OpenSIUC, 2012. https://opensiuc.lib.siu.edu/theses/905.
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AN ABSTRACT OF THE THESIS OF SAMUEL J. COPELAND, for the Master of Fine Arts degree in CINEMA AND PHOTOGRAPHY, presented on June 26, 2012, at Southern Illinois University Carbondale. PROPHETS BLUFF RETROSPECTIVE: AN EXAMINATION OF A FABRICATED HISTORY MAJOR PROFESSOR: DANIEL V. OVERTURF Every human being is born into a world riddled with questions. Many of these questions may never have a definite answer within the course of human existence, let alone during our lifetimes. We are born into the mystery of life and if we are lucky we have our five senses to utilize in the examination and interpretation of our environment. If we are ever to know the context of our existence we must use our intellect as fed by senses to investigate the fundamental questions of who we are and how we got here. Throughout the recorded history of the human race we have been attempting to understand and describe our presence. Ideally each successive generation builds upon the knowledge of the previous generation. However, time works to blur and distort history primarily through the loss of context and association. The ebb and flow of history allows for new interpretations with each passing generation. I do not presume to say that the present knowledge of our existence has stagnated. It is undeniable that we are making progress; nevertheless I do believe we are no closer to answering the deep-seated questions created by our existence, than were the ancients. The themes and concepts contained within the Prophets Bluff Retrospective installation and this written work are things that as an individual I tend to dwell upon. However, these thoughts are not unique to me. They are universal, and pertinent to all human beings.
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Barker, John Robert. "Disputed Temple: A Rhetorical Analysis of the Book of Haggai." Thesis, Boston College, 2016. http://hdl.handle.net/2345/bc-ir:106870.
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Thesis advisor: David S. VanderhooftThe book of Haggai emerged from a dispute in the early Persian period over the propriety and feasibility of rebuilding the temple in Jerusalem in 520 BCE. As a record of that dispute, the book is a rhetorical artifact that displays a variety of strategies designed to persuade the Yehudite community that Yhwh wanted his house rebuilt. Theological and socioeconomic objections and obstacles to reconstruction had to be overcome before the Yehudites would accept Haggai’s call to rebuild. This dissertation argues that although some of the Yehudite community accepted Haggai’s claim that Yhwh wanted his temple built, others remained unpersuaded, fearing that the adverse agricultural and economic conditions, as well as the lack of a royal builder, were signs that Yhwh was not ready to begin the period of restoration. The oracles and narrative portions of the book are intended to counter these fears by arguing that Yhwh will provide for the adornment of the temple, bring prosperity to Yehud once the temple is built, and has already designated the Davidide Zerubbabel as the chosen royal builder. Haggai further strengthened commitment to reconstruction by vilifying those Yehudites who failed to support the temple as unclean and non-Israelite. Rhetorical analysis illumines not only particular features of the text but also indicates what theological and socioeconomic sources of opposition to temple reconstruction were most important in this period. This sheds further light on the socioeconomic conditions of early Persian period Yehud
Thesis (PhD) — Boston College, 2016
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
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Graff, Warren. "The intercession of the prophet." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.
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Tarrer, Seth B. "The law and the prophets : a Christian history of interpretation of true and false prophecy in the Book of Jeremiah /." St Andrews, 2009. http://hdl.handle.net/10023/776.
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Joynes, Christine E. "The return of Elijah : an exploration of the character and context of the relationship between Elijah, John the Baptist and Jesus in the Gospels." Thesis, University of Oxford, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.323949.
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Siu, Lucia Leung-Sea. "Cadres, gangs and prophets : the commodity futures markets of China." Thesis, University of Edinburgh, 2008. http://hdl.handle.net/1842/25191.
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In China’s market reforms, the emergence of commodity futures markets marked the way in which the country took up more sophisticated components of capitalist markets. Based on seven months of ethnographic fieldwork in 2005, this thesis is the first ethnography conducted in the commodity futures markets of China. It provides field records of the relationship between state structures, quasi-public organisations and the private sector in a post-Communist market. It shows how social groups align to form capital factions, and how these factions attempt to calculate the actions of each other. It also provides an account of how knowledge is circulated, and how reputation, authority and expertise are developed within the markets. The author argues that the notion of “performativity” can be applied to the case of Chinese futures markets. The consensus held by market actors and their subsequent actions are a major contribution to market reality. In the context of Chinese markets, political power plays a particularly crucial role – it links up a politicised feedback loop between perception, action and reality. The thesis applies the concept of technology transfer to assess whether futures markets have an inherent “script” that unfolds and is implemented under different social, cultural and political contexts. Relaxing assumptions held by neoclassical economists (such as individualised rationality), the author believes that the feedback loop of knowledge, action and reality is the “vanilla core” of markets. One of the key factors in success in market construction is the successful implementation of such feedback loops.
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Prado, Mary Thomas C. "Grassroots women leaders partners and prophets in the conversation table /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p033-0778.
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Sŏng, Chu-jin. "Retribution and repentance in the Former Prophets : a literary study." Thesis, University of Sheffield, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.361599.
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Taylor, Mark H. "The voice of the prophets in the letter of James." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p090-0363.
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Hendricks, Christina. "Prophets in exile : a diagnosis of Michel Foucault's political intellectual /." Full text (PDF) from UMI/Dissertation Abstracts International, 2000. http://wwwlib.umi.com/cr/utexas/fullcit?p9992813.
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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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Sears, Joshua M. "“His Hand Is Stretched Out—Who Will Turn it Back?”: Intercession within the Twelve Prophets." The Ohio State University, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=osu1338297535.
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Downing, Jonathan Philip. "Prophets reading prophecy : the interpretation of the Book of Revelation in the writings of Richard Brothers, Joanna Southcott and William Blake." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:76ab3c3f-eb74-4bd8-b970-89113dddc39f.
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This thesis examines the use and interpretation of Revelation in the writings of the contemporary prophets Richard Brothers, Joanna Southcott and William Blake. Contributing to an emerging scholarly interest in the reception of biblical texts within marginalised interpretative traditions, the thesis offers a detailed exploration of how Revelation is incorporated into these authors' prophetic texts, and how it informs the identity of readers who see their activities as bringing about the fulfilment of the text's visions on the historical plane. This aim is achieved by engaging with extant comparative studies of Brothers, Southcott and Blake within historical and literary studies; a comparison with similar contemporary prophetic figures and the contribution of Revelation to their prophetic self-understandings; and contextualising these figures against contemporary constructions of Revelation as a prophetic text, and the recognition of the poetic nature of biblical prophecy in the eighteenth century. In particular, the thesis advocates for the continued exploration of "emic" approaches to these figures, a process started by members of Oxford's Prophecy Project. The thesis thus argues that "prophecy", rather than "millenarianism," is the most appropriate way of characterising these authors' scriptural engagement, and explores how prophecy is understood in their writings to delineate commonalities in their understanding of the prophet's role. Finally, it surveys how Revelation is interpreted within the respective works of the writers who are the focus of this thesis. The conclusion offers a hermeneutical reflection on the relationship between the prophetic interpreter and the texts they engage with. It suggests that the reader who claims to be "inspired" faces a tension between offering an interpretation of the authoritative text, and claiming an equivalent level of authority for their own works. The thesis makes three contributions to existing scholarly debates. Firstly, it demonstrates that attention to these three authors' interpretations of Revelation shows how attention to neglected voices illuminates the history of interpretation of this biblical book. Secondly, it justifies comparing these three authors under the framework of "prophecy", rather than the anachronistic terminology of "millenarianism." Thirdly, it explores their readings of Revelation to shed light on how interpretation of a scriptural text such as Revelation is key to the evolution of prophetic vocation; how Revelation’s images are developed and transformed in their own prophetic texts; and finally, their sensitivity to hermeneutical questions raised by Revelation’s relationship to other biblical texts and the problems posed by its eschatology.
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Kent, Russell Hathaway. "The prophetic role of the judges." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.
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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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Tubbs, Loya Melissa. ""I will utterly sweep away everything from the face of the earth": Decreation in Israel's Prophetic Literature." Thesis, Boston College, 2010. http://hdl.handle.net/2345/3732.
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Thesis advisor: David S. VanderhooftThis study defines and explores the theme of decreation, or the unmaking of all creation by Yahweh or one of his agents in response to human wrongdoing, as it appears in examples of Israel's prophetic literature. In the books of Amos, Hosea, Zephaniah, and Jeremiah--which when taken together represent prophetic traditions in both the northern and southern kingdoms and range from the eighth to the sixth centuries B.C.E.--decreation is described as a reversal of creation through desiccation, flood, desolation, darkening, quaking, melting, and an annulment of the cult. The specific events that comprise decreation differ from prophet to prophet, although between texts there appears an overlap in the language and imagery used to depict the effects of Yahweh's unmaking. The reasons given for the phenomenon also vary from prophet to prophet, as the theme is recast to convey specific indictments against Israel and Judah. Some prophets identify particular crimes as the direct cause of decreation, including broken covenant provisions and the worship of foreign deities, while others speak more generally of Israel's guilt. These texts share the idea that the entire cosmos can be unmade as a result of human wrongdoing. Israel can act in ways so contrary to Yahweh's intentions for creation, in other words, that the entire system of created order is put in jeopardy and the assurances given at the moment of creation are threatened. In some instances in the prophetic literature decreation has already begun, though in others it remains a looming threat. In all cases, the examined prophets warn, decreation is a complete dismantling of created order. Given this, it is not a surprise that many prophetic depictions of decreation reflect traditions that also appear in biblical creation accounts. In particular, the descriptions of precreation found in the Priestly writer's and the Yahwist's creation narratives resonate in many prophetic portrayals of a return to the state of things before Yahweh fashioned the heavens and the earth. This and other correlations between prophetic decreation texts and the Priestly and Yahwist creation accounts raise questions in the study regarding the dating of the Pentateuchal sources
Thesis (PhD) — Boston College, 2010
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
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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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Helewa, Sami. "Advisory function of the Tales of the Prophets (Qiṣaṣ al-anbiyāʾ)." Thesis, University of Edinburgh, 2012. http://hdl.handle.net/1842/6457.
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This thesis examines the advisory function of the tales of three prophets (Joseph, David and Solomon) in al-Ṭabarī’s (d. 923/310 AH) History and al-Thaʿlabī’s (d. 1025/416) Tales of the Prophets within their religio-political contexts in Baghdād and Nīshāpūr respectively. The hypothesis is that by reading the tales through the prism of Islamic advice literature, in particular the works of Ibn al-Muqaffaʿ (d. 757 / 139) and Kay Kāʾūs (d. 1084 /476), one sees how these stories convey important ideas about just leadership, friendship and enmity. The thesis, which is based on both a close textual and contextual reading of the tales, contrasts the perspective of the centre (Baghdād), where al-Ṭabarī lived and where caliphal power was situated in the late ninth century, with the view from the edge of the empire (Nīshāpūr), where al-Thaʿlabī lived in a religiously vibrant society. This dissertation, which comprises five chapters, begins by describing the genre of the Tales of the Prophets (Qiṣaṣ al-anbiyāʾ) as adab (cultivated literature), because such works recapture pre-Islamic values and adapt them to Muslim contexts. Al-Ṭabarī’s view from the centre with respect to leadership is characterized by its deliberate distance from non-Islamic monarchical images and its suspicion of Ṣūfīsm. Al-Thaʿlabī’s position on the edge, on the other hand, weds royal images with Ṣūfī ideas, while cautioning against the excessive asceticism of the mystical tradition in Nīshāpūr. For leaders at the centre friendship relies on receiving good counsel which has the positive effect of creating stability in the Empire, whereas for leaders on the edge friendship promotes social harmony. Lastly, the centre and the edge both view enmity as emerging from the leaders’ family circle, but they advise leaders to practise diplomacy as jihād in order to win genuine converts. The centre promotes ṣabr (patient endurance) when confronting enmity, while the edge recommends prayer in coping with grief over calamities. Overall, the tales of the prophets are more than stories; they are lessons in leadership.
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Gossai, Hemchand. "SDQ, MIȘPAT and the social critique of the eighth century prophets." Thesis, University of St Andrews, 1986. http://hdl.handle.net/10023/2970.
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This dissertation focuses primarily on three areas. It provides detailed examinations of SDQ and MIȘPAT as they are used in the Old Testament. To this end, extra-Biblical material from the Ancient Near East is also examined, thus yielding the background meanings of these concepts. SDQ and MIȘPAT are investigated with a view to demonstrating "relationship" as their overall functional locus, and all occurrences of these concepts in the Old Testament are studied. The occurrences of SDQ and MIȘPAT indicate that whether these concepts have to do with aspects such as "justice in the gate", "Yahweh's ordinances", "salvation", "deliverance" or even secular matters such as "weights and measures" and "trading", the fundamental element that unites all of them is "relationship" and the sustaining of it. The thesis argues that SDQ and MIȘPAT as terms of "relationship", are the basis for the social critique of the Eighth Century Prophets. In this regard, the different subjects of the prophets' social critique are examined. The discussion concludes that corruption in the economic, social and religious aspects of life is directly correlated to the absence of SDQ and MIȘPAT. In the Eighth Century prophets SDQ is seen to be the bond which is integral for the covenant relationship between Yahweh and his people, while MIȘPAT is the element necessary for a right relationship amongst individuals. The absence of both SDQ and MIȘPAT as is the case in the Eighth Century, suggests clearly that the Prophets' critique concerns not only the relationship between individuals, but even more fundamentally, the people's relationship with Yahweh.
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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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Fiorucci, Flavia. "Neither warriors, nor prophets : Peronist and Anti-Peronist intellectuals, 1945-1956." Thesis, University of London, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.397166.
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Khiangte, Laalawmzuala. "Values and ethos of the eighth-century prophets : a Mizo perspective." Thesis, Bangor University, 2009. http://e.bangor.ac.uk/4466/.
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This study is an attempt to illuminate the values and ethos of the eighth-century prophets - Amos, Hosea, Isaiah, and Micah - from the perspective of the Mizo people in Mizoram, India. The thesis is divided into seven chapters. The first chapter is an introductory chapter that deals with the survey of previous research, introduces the main objectives and the approach adopted which put this study in perspective and sharpens its focus. Chapter two is set apart to deal with the values and ethos of the tribal peoples in Northeast India with special reference to the Mizo tribe. This illuminates the fundamental tribal values and ethos and draws attention to issues which challenge their socio-cultural lives in the present context. In light of the discussion in chapter two, the values and ethos of the Hebrew tribes in the Old Testament are discussed in chapter three. Hebrew values were originally dominated by the rural communitarianism, minority peoples' worldviews and experiences of oppression and poverty. However, these traditional values were undermined by the elitist values in the period of the monarchy, which caused tension and conflict that largely formed the background of the ministry of the eighth-century prophets. In chapter four, the prophets' concepts 0 f ~~rV~ and ilPi~ in Isaiah 1 :21-26 and Amos 5:21-27 are examined in light of the Mizo socio-ethical principle known as tlawmngaihna. In chapter five, the prophets' values concerning wealth and poverty are discussed, based on Hosea 2:2-5 and Amos 6: 1-7, in light of the Mizo concept of honour and shame concerning rich and poor. In chapter six, the values defended by the prophets in the context of latifundialisation as found in Isaiah 5:8-10 and Micah 2:1-3 are analysed from the point of view of the dispossessed tribal peoples who are uprooted from their ancestral lands in India. In the concluding chapter, the mam findings of the investigation are highlighted showing that the tribal perspective can illuminate the values and ethos of the prophets in new and different ways. We also briefly discuss the significance of the findings for the Christian community in the present global context.
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Friedson, Steven M. "The dancing prophets of Malawi : music and healing among the Tumbuka /." Thesis, Connect to this title online; UW restricted, 1991. http://hdl.handle.net/1773/11238.
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Hess, Robert William. "Jeremiah's use of the eighth century northern prophets Amos and Hosea." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
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