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1
Fatehi, Mehrdad. "The spirit's relation to the risen Lord in Paul : an examination of its Christological implications". Thesis, Brunel University, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.388752.
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2
Kian-Boon, Peter Teo. "The canonical approaches of Brevard S. Childs and James A. Sanders in relation to the Old Testament canon". Theological Research Exchange Network (TREN), 1988. http://www.tren.com.
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3
Muutuki, Joseph Mwasi. "Covenant in relation to justice and righteousness in Isaiah 42:1-9". Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/80220.
Testo completoAbstract (sommario):
Thesis (PhD)--Stellenbosch University, 2013.ENGLISH ABSTRACT: This study focuses on covenant in relation to justice and righteousness in Isaiah 42:1-9. The main purpose of the study is to grapple with the idea of whether the Old Testament scholarly research on covenant is relevant for the theological-ethical understanding of covenant amongst African believing communities in general and in particular the Kamba community of Kenya. The research employs the socio-rhetorical approach, a method used to explore textures in a multi-dimensional way. In applying Robbins‘ (1996a, 1996b) textual analysis to the text of Isaiah 42:1-9, both the intra and intertextures are examined in order to gain the narrator‘s rhetorical strategy. It is possible to demonstrate that the mission of the Servant of the Lord was to establish justice and righteousness on earth. We show these terms are relational and ethical in nature. Justice restores damaged relationships in order for a community to have peace with itself. Righteousness on the other hand governs moral relationships and demands each member of the community acts right. These demands are required in order to regulate a cohesive social and cultural community that takes each other‘s social needs into account. Moreover, we show through intertexture in chapter three that texts reconfigure themselves either explicitly or implicitly. It is shown that three concepts, justice, righteousness and covenant exhibit moral characteristics when used together. Within covenant framework they have to do with taking care of the needs of the oppressed. Furthermore, in chapter four through social and cultural texture we show how the Israelites and Judah later are unable to fulfill their obligations to the poor because of the moral decay, which affected all spheres of their life. The Servant of YHWH is promised to usher in a new era of social justice. Additionally, in chapter five it is shown that the ideological texture highlights God‘s theological viewpoint characterized by the tension between the two covenants. We have attempted to show from Isaiah 42:1-9 that the theological-ethical understanding of covenant accommodates the Akamba covenant.
AFRIKAANSE OPSOMMING: Hierdie proefskrif fokus op die verbond in samehang met reg en geregtigheid in Jesaja 42:1-9. Die primêre doel van die studie is om te vra of Ou-Testamentiese navorsing enige relevansie het vir die teologies-etiese verstaan van die verbond in geloofsge-meenskappe in Afrika oor die algemeen, maar ook in die Kambagemeenskap (Kenia) in die besonder. In die ondersoek word sosio-retoriek benut om tekstuele verbande op 'n multi-dimensionele manier te ondersoek. In die toepassing van Robbins (1996a, 1996b) se tekstuele analise op Jesaja 42:1-9, word beide die intra- sowel as die intertekstuele verbande ondersoek ten einde te bepaal watter retoriese strategie ter sprake is. Dit is moontlik om aan te toon hoe die Dienaar van die Here daarop gemik was om reg en geregtigheid op aarde te vestig as relasionele en etiese begrippe. "Reg" herstel beskadigde verhoudings ten einde 'n samelewing in staat te stel om vrede onderling te ervaar. "Geregtigheid" bepaal die morele verhoudings en vereis dat elke lid van die gemeenskap eties korrek optree. Hierdie vereistes is noodsaaklik ten einde 'n samehangende sosiale en kulturele samelewing daar te stel waarbinne die lede mekaar se behoeftes in ag neem. Daar word in hoofstuk drie aangetoon hoe verbond in Jesaja 40 – 55 implisiet en eksplisiet gerekonfigureer word. Hierdie rekonfigurasie vind plaas wanneer die drie begrippe reg, geregtigheid en verbond morele kenmerke ontwikkel wanneer dit saam gebruik word. Sodoende ontwikkel die verpligting om binne 'n verbondsraamwerk sorgsaamheid vir die behoeftes van die onderdrukte te ontwikkel. Vervolgens word in hoofstuk vier aangetoon hoe aandag vir die sosiale en kulturele verbande van Jesaja 42:1-9 uitwys hoe die Israeliete en Judeërs nie instaat was om hulle verpligtinge teenoor die armes na te kom na aanleiding van die morele verval wat alle tereine van hulle lewe beïnvloed het. Die Dienaar van JHWH word belowe ten einde 'n nuwe era van sosiale geregtigheid te vestig. Ten slotte word daar in hoofstuk vyf uitgewys dat die ideologiese verband beklemtoon hoe God se teologiese alternatief gekenmerk word deur die spanning tus-sen twee sieninge van die verbond (onvoorwaardelik sowel as voorwaardelik). Teen die agtergrond is geargumenteer dat Jesaja 42: 1-9 se teologies-etiese herdefiniëring van die verbond 'n Akamba begrip daarvoor akkommodeer.
4
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.
Testo completoAbstract (sommario):
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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Hertzler-Walters, Ken. "Sanctification Old Testament support for a relationship model with God, others, and self /". Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.
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6
Eloff, Mervyn. "From the exile to the Christ : exile, restoration and the interpretation of Matthew's gospel". Thesis, Stellenbosch : Stellenbosch University, 2002. http://hdl.handle.net/10019.1/52854.
Testo completoAbstract (sommario):
Thesis (DTh)--Stellenbosch University, 2002ENGLISH ABSTRACT: The aim of this thesis is to demonstrate by critical interaction with four key areas of Matthean research that 'restoration from exile' provides a valid and valuable hermeneutical prism for the interpretation of Matthew's gospel. The investigation is undertaken from a Reformed and Evangelical perspective and an inclusive approach is adopted with regard to hermeneutics, viz that interpretation should take note of the historical and literary and theological aspects of Matthew's gospel. The four key areas of investigation were chosen because they involve both particular texts and the gospel as a whole and are, respectively, Matthew's genealogy, Matthew's concept of Salvation History, the Plot of Matthew's gospel and Matthew's Use of the Old Testament. Each of these areas has already received extensive attention in Matthean scholarship, though in each case the question of'restoration from exile' has been almost entirely neglected. In each area, a brief critical survey of current scholarship is provided, both in terms of content and methodology. This survey is then followed by a discussion ofthe relevant texts and topics, demonstrating both the presence and the hermeneutical importance of the 'restoration from exile' theme. In this way, the thesis thus shows that 'restoration from exile' does indeed provide a valid though not exclusive, hermeneutical prism for the interpretation of Matthew's gospel and that such an interpretation casts fresh light on both familiar and more troublesome texts and topics of investigation. The final section of the thesis comprises a brief survey of the theme of 'restoration from exile' within the Hebrew Scriptures and a representative selection of early Jewish texts. On the basis of this survey, the conclusion is reached that despite the very real diversity within early Judaism, it is possible to conclude that perhaps the majority of Jews of the Second Temple Period saw themselves as still 'in exile', at least in theological and spiritual terms. This in turn suggests that Matthew's presentation of Jesus as the one, who by his death and resurrection brings the exile to an end, both for Israel and for the human race at large, is designed to meet a very real spiritual and theological need. Furthermore, the pervasive interest in 'restoration from exile' within representative texts from Second Temple Judaism, and Matthew's clear interest in this same theme, further support claims for the Jewish-Christian setting of Matthew 's gospel and its dual function of legitimization for the Matthean communities and evangelistic appeal to outsiders.
AFRIKAANSE OPSOMMING: Die proefskrif beoog om deur middel van kritiese wisselwerking met vier sleutelgebiede van navorsing met betrekking tot die Matteusevangelie aan te toon dat 'terugkeer uit ballingskap' 'n geldige en waardevolle hermeneutiese prisma bied vir die verklaring van die Matteusevangelie. Die ondersoek word vanuit 'n Gereformeerde en Evangeliese standpunt onderneem. Daar word 'n inklusiewe hermeneutiese benadering gevolg, d. w.s. die historiese, literere en teologiese aspekte van die Matteusevangelie word in ag geneem. Die vier sleutelgebiede van ondersoek is gekies vanwee hulle verb and met spesifieke teksverse en die Matteusevangelie as geheel. Die sleutelgebiede is, onderskeidelik, die geslagsregister in Matteus I: 1-17, Matteus se konsep van heilsgeskiedenis, die plot van die Matteusevangelie en Matteus se gebruik van die Ou Testament. Elkeen van hierdie gebiede is in die verlede al breedvoerig deur geleerdes ondersoek, maar die tema van 'terugkeer uit ballingskap' is in elkeen van hierdie areas feitlik totaal verontagsaam. 'n Verkorte opsomming en bespreking van die hooftrekke van die bydraes van geleerdes word vir elk van die vier gebiede gegee, beide met betrekking tot inhoud en metodiek. Dit word gevolg deur 'n uitleg van sleutelverse en relevante temas om beide die teenwoordigheid en die belang van die 'terugkeer uit ballingskap' tema aan te toon. Op die wyse word daar in die proefskrifbewys dat 'terugkeer uit ballingskap' wei 'n geldige en waardevolle, dog nie die enigste nie, hermeneutiese prisma vir die uitleg van die Matteusevangelie verskaf. Dit is ook duidelik dat so 'n uitleg van Matteus wei nuwe lig op sowel bekende as minder bekende en moeiliker teksverse en temas gooi. Laastens word daar ondersoek gedoen na die belangstelling al dan nie in die tema 'terugkeer uit ballingskap' in die Ou Testament en 'n verteenwoordigende seleksie vroee Joodse geskrifte. Daar word aangetoon dat ondanks die verskeidenheid van wereldsienings onder die verskillende Joodse groepe, daar tog 'n algemene beskouing onder die meeste Jode van daardie periode was dat hulle steeds, ten minste in 'n geestelike en teologiese sin, 'in ballingskap' verkeer. Teen hierdie agtergrond is Matteus se voorstelling van Jesus as die Een wat die ballingskap vir Israel en die mensdom tot 'n einde bring van uiterste belang. So 'n belangstelling in 'terugkeer uit ballingskap' versterk ook verder die siening dat Matteus sy evangelie vir Joodse Christene geskryf het en dat Matteus se geskrif beide 'n legitimerings- en evangeliseringsfunksie vervul.
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Weeks, Stuart. "Early Israelite wisdom". Thesis, University of Oxford, 1991. http://ora.ox.ac.uk/objects/uuid:d5c66cc0-13a4-4d35-aa27-0d06819ab907.
Testo completoAbstract (sommario):
The thesis is an examination of the wisdom literature preserved in the book of Proverbs, and of evidence pertinent to the nature and historical setting of this material. The first section examines the arrangement of sayings in the sentence literature, reviews the comparative Near Eastern material and its significance for the exegesis of Proverbs, and discusses the claims that early wisdom was secular, rejecting them. The second section concentrates upon the setting of the literature, with studies of 'wisdom' and 'wise men' in the Old Testament, the internal evidence for associating Proverbs with the royal court, the nature of the Joseph Narrative, Solomon's wisdom and the influence of Egypt on his administration, and, finally, the biblical and epigraphic evidence for formal education in Israel. On the basis of these studies, it is concluded that conventional views of the wisdom literature as scribal and pedagogical are ill-founded and in need of revision. It is suggested that indications within Proverbs itself are a better guide to the nature of the material, and that early wisdom literature should be viewed as an integral part of the literary culture within Israel, not as the product of an international movement or specific professional group.
8
Stirling, A. Mark. "Transformation and growth : the Davidic temple builder in Ephesians". Thesis, University of St Andrews, 2011. http://hdl.handle.net/10023/2537.
Testo completoAbstract (sommario):
The focus of this thesis is on the way in which the theology of the author of the Epistle to the Ephesians is both shaped by and shapes the appropriation of OT texts and themes, especially in Eph 2:11-22. This reveals an overarching theme, not only in 2:11-22, but in the whole letter, of the Davidic scion who builds his new temple consisting of Jews and Gentiles together. The creation and growth of this new humanity is expressed using temple imagery and by appropriating OT texts that are concerned with the eschatological pilgrimage of the Gentiles to Zion. Ephesians is concerned with the transformed walking that is inherent to membership of the Messiah’s people. It is further concerned that this corporate entity should function as God’s dwelling place on earth; unity and loving relationships therefore being the burden of Ephesians’ paraenesis. This entire process is summed up at the gateway to the letter’s paraenesis in the phrase “learn the Messiah.” The discipleship thus conceived is about much more than (but not less than) individual transformation. The temple/dwelling place theme imparts a corporate dimension to growth that is crucial if the Messiah’s people are to function as they ought. This functioning is given further definition, however, by the expansionist element introduced by the temple theme and texts, as well as the framing of membership of the Messiah’s people in explicitly covenantal terms. Ephesians may thus be seen as a letter whose purpose is to induct believers into the privileges and responsibilities of the Messiah’s new humanity, to give them the self understanding that they constitute corporately the new temple and to convince them that the manner of their “walking” is the means by which the unity and integrity of God’s dwelling place is both expressed and maintained.
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Shuali, Eran. "Traduire le Nouveau Testament en hébreu : un miroir des rapports judéo-chrétiens". Thesis, Strasbourg, 2015. http://www.theses.fr/2015STRAK021/document.
Testo completoAbstract (sommario):
Cette thèse examine la particularité de la démarche qui consiste à traduire le Nouveau Testament en hébreu et qui implique de transférer le texte fondateur du christianisme dans un contexte juif. Elle se concentre sur la façon dont le traducteur utilise la Bible hébraïque et la littérature rabbinique ancienne pour accomplir ce transfère. Il est montré que grâce aux liens historiques, théologiques et conceptuels étroits entre le Nouveau Testament et ces deux corpus juifs, l’emploi d’éléments repris d’eux pour rendre des éléments du Nouveau Testament est particulièrement efficace pour augmenter la compréhensibilité du Nouveau Testament en hébreu et son acceptabilité dans un contexte juif. Cependant, l’usage de tels éléments dans la traduction du Nouveau Testament en hébreu risque souvent de gommer les spécificités du Nouveau Testament par rapport au judaïsme. Le travail du traducteur du Nouveau Testament en hébreu implique donc une constante hésitation quant à la pertinence des formes d’expressions hébraïques et des concepts juifs pour refléter les formes d’expression et les concepts du Nouveau Testament, et, plus généralement, quant aux affinités et aux contrastes entre le christianisme et le judaïsmeThis dissertation examines the specificity of translating the New Testament into Hebrew, an activity which involves transferring the founding text of Christianity into a Jewish context. The dissertation focuses on the use of the Hebrew Bible and of ancient rabbinic literature in bringing about this transfer. It is shown that because of the close historical, theological and conceptual links between the New Testament and these two Jewish corpora, the use of elements borrowed from them in rendering elements found in the New Testament is particularly effective for enabling the New Testament to be easily understood in Hebrew and to be accepted in a Jewish context. However, the use of such elements in a Hebrew translation of the New Testament may often result in blurring features of the New Testament that are distinguished from Judaism. For this reason, the translator of the New Testament into Hebrew constantly hesitates whether Hebrew forms of expression and Jewish concepts are suitable for reflecting the New Testament’s forms of expression and concepts, and asks himself, more generally, what exactly unites and distinguishes Christianity and Judaism
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Allen, Garrick V. "Early Jewish textual culture and the New Testament : the reuse of Zechariah 1-8 in the book of Revelation". Thesis, University of St Andrews, 2015. http://hdl.handle.net/10023/6944.
Testo completoAbstract (sommario):
The text of the book of Revelation preserves examples of scriptural reuse that cohere with similar patterns of borrowing in other ancient Jewish works. This thesis describes the processes of reuse employed by Revelation's notional author (John), and places them into conversation with modes of reuse employed in other ancient Jewish texts, using Zechariah 1-8 as a test case. The design of the study has been crafted to explore these examples in a manner consistent with ancient textual composition. In the first chapter, I examine a dominant aspect of Jewish and early Christian textual culture: pluriformity. I argue that a pluriform scriptural tradition (in both Hebrew and Greek) was a controlling force that shaped the processes of scriptural reuse and, in turn, composition in this period. This analysis also delimits the possible forms of Zechariah available to ancient readers. With textual pluriformity in mind, the next chapter examines the text of Zech 1-8 preserved in John's scriptural references (Rev 5.6; 6.1-8, 9-11; 7.1; 11.4; 19.11-16). While this analysis is complicated by the author's presentation of reused material in Revelation, the evidence strongly suggests that John was familiar with a Hebrew form of Zechariah. Once John's preferred form of Zechariah is identified, the third chapter describes his techniques of reuse. This portion of the thesis consists of a catalogue and discussion of the differences in graphic representation between segments of Zech 1-8 and their instantiation in Revelation. This examination builds a set of textual data that accesses John's processes and strategies of reading. The fourth section of the thesis explores John's habits of reading as witnessed in his techniques of reuse. This section identifies features of Zech 1-8 that motivated John to engage with and alter the wording of antecedent material. Not every textual difference can be accounted for in this way, but it is evident that John is cognisant of the features of a particular form of Zech 1-8. Many of the differences between source and reuse can be explained as John's attempt to comprehend ambiguities in Zechariah. The final section of the thesis is a comparative analysis. The results of the preceding examinations of Revelation are compared to instances of the reuse of Zechariah in early Jewish literature, including works in the Hebrew Bible, the ancient versions of Zechariah, Dead Sea Scrolls, and works commonly classified as “deutero-canonical.” This analysis grounds previous observations about John's reuse in their native textual culture and acts as an historical control. The evidence suggests that John's modes of reading, reformulation, and reuse are similar to those found in other early Jewish works. The thesis concludes that scriptural reuse in the book of Revelation cannot be understood apart from the realities of textual pluriformity and the practices of scriptural reuse in Jewish antiquity. This approach suggests that John is a “scribal” expert—a careful reader of his scriptural tradition—and that his modes of reuse are conditioned by the textual culture of this period.
11
Santrac, Dragoslava. "Sanctuary cult in relation to religious piety in the Book of Psalms / by Dragoslava Santrac". Thesis, North-West University, 2012. http://hdl.handle.net/10394/9827.
Testo completoAbstract (sommario):
The specific thesis that is tested in this study is that there is continual interaction between the sanctuary cult and personal religious experience in the Book of Psalms. The main theoretical argument is that the sanctuary cult had a formative role in creating the piety of the psalmists. The study attempts to explore the specific nature of that relationship and to benefit from the contributions of three major approaches to the Psalms, i.e., the form critical approach (Hermann Gunkel), the cultic approach (Sigmund Mowinckel) and the Psalter-shaping approach (Gerald H. Wilson, James L. Mays, Jerome F. D. Creach, Mark D. Futato, J. Clinton McCann and Walter Brueggemann).
The study suggests that the ongoing interaction between the sanctuary cult and personal piety in the Psalms is the result of the creative power of cult. It offers evidence of the possible shaping of the Psalter around the sanctuary motif. It also offers a unique perspective on the piety of the psalmists, suggesting that the psalmists, and particularly the editor(s) of the present shape of the Psalter, promoted the eschatological hope of Israel in the new temple and the heavenly aspect of Israel’s sanctuary.Thesis (PhD (Old Testament))--North-West University, Potchefstroom Campus in association with Greenwich School of Theology, U.K., 2013.
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Kuloba, Wabyanga Robert. "The berated politicians : other ways of reading Miriam, Michal, Jezebel and Athaliah in the Old Testament in relation to political and gender quandary in Sub-Saharan Africa, Kenya and Uganda as case studies". Thesis, University of Glasgow, 2011. http://theses.gla.ac.uk/2936/.
Testo completoAbstract (sommario):
….be very careful to do exactly as the priests, who are Levites, instruct you. You must follow carefully what I have commanded them. Remember what the LORD your God did to Miriam along the way after you came out of Egypt and what he did to Michal and Jezebel. Remember what the priests did to Athaliah in Judah (c.f Deuteronomy. 24:8b-9). These female politicians were cornered, arrested, charged, beheaded and fragmented! Only their heads (names) that were hanged in this public place, the Bible, remained. Nobody would tell that this is Miriam, Michal, Jezebel or Athaliah. Lists of their crimes stand appended to their heads and names in public. When they were all silenced and the kings had sat in their rightful places, all the people of the land rejoiced and there was peace in the cities because these women had been slain (c.f 2 Kings 11:20). So be very careful to follow instruction and rules such that you do not end up like any of them. (Embellished by the author) Indeed, Miriam, Michal, Jezebel and Athaliah are politically killed off in the Hebrew Bible. Certainly, no one would tell from the Hebrew Bible that these women were people of significant political and leadership profiles; but merely as wicked in the history of humanity. All their political significance and contributions were literary and ideologically mutilated and separated from their names and left in the wild to be eaten by stray dogs. Their decapitated and fragmented images minus their political profiles have been ingested into an ideological system that regulates gender world order and influences social, intellectual and linguistic discourses and pictorial misogynistic polemics in the modern world. Figuratively, the remains of these women have been preserved in the way politicians of the ancient times and recent past would keep remains of their opponents. Ancient rulers would preserve a head (skull) of a particular enemy. David in the Bible cuts off Goliath’s head (1 Samuel 17:51); and the Philistines cut off Saul’s head (1 Samuel 31:9). In the Roman Republic of early 1st Century BC, political enemies like Marius and Sulla were decapitated and their heads displayed in the Forum Romanum. In 1355 Marino Faliero, Doge of Venice in medieval Italy was beheaded and his head hanged in a public place for staging a coup that was aborted. English traitors especially during the Elizabethan era were mutilated and their heads customarily spiked on London Bridge and other public places. In all these mutilations, other parts of the body were never accounted for. Stray dogs and other scavengers ate them as the case was with Jezebel in 2 Kings 8. Both head and name are proper national and political identifiers of every individual. So also the name! A head and a name are good identifiers of a person’s identity and activities. In modern times, identity documents and political campaign posters bear personal names and portraits. Preserving mutilated remains of an enemy served an ideological purpose of scarring and deterring future oppositions. It also symbolised total subjugation and control of the enemy. In movies about the political history of Uganda, Idi Amin is shown speaking ridiculously to the mutilated heads of his opponents. Preserving names of female politicians in the way they are preserved in the Hebrew Bible narratives merely serves an ideological purpose. I have argued in this paper that Miriam, Michal, Jezebel and Athaliah are political women. To African postcolonial Bible readers, they are political characters that stand for unconformity, radical activism, dissension, equality and self-reification to lead their people as their male counterparts. Although theirs is leadership based on royalty (and social prestige particularly in the case of Miriam), in their literary form they experience similar chronic maladies of patriarchal stereotype as the modern women whose political participation is based on liberal democracies. They are presented as foreign and aberrant gender in the politics of their time according to the ideological standards of the Hebrew Bible narrator. Their remains in the Hebrew Bible are positioned to ideologically kill off their political significance and portray them as evil women who destabilise the natural order. The study is contextualised on women and politics in sub-Saharan Africa with Uganda and Kenya as case studies. Both Uganda and Kenya are East African countries, with similar colonial experiences. They are predominantly Christian countries and the Bible is a very significant literature in the lives of people. It is literally the Word of God that does not only prescribe a faith, but a culture, philosophy and ideologies that are perceived as holy and pristine in socio-political intercourse of the people. Though the recent histories are different between Kenya and Uganda, in both cases the rise in female influence in politics has been paralleled by a rise in linguistic and sometimes physical abuse of female politicians. The similarities between the androcentric cultural worldview of the Bible and the African cultures have fostered a negative attitude against women’s influence in national politics. The biblical image of Jezebel is often used as a summary figure of this misogyny. Jezebel, the foreign Canaanite queen turned ‘harlot’ by the Dtr redactor is used to name a political threat—a foreign gender group infiltrating the political arena in East Africa.
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LOBOSCO, RICARDO LENGRUBER. "THE INCEST N LEVITICU S LAWS. ANALYSIS OF THE HOLINESS LAW (LV 18 & LV 20) IN RELATION TO HAMMURABI S CODE (PARAGRAPHS 154-158) AND THE QUESTION OF SILENCE ABOUT INCEST WITH THE DAUGHTER(S) AT OLD TESTAMENT". PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2007. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=10797@1.
Testo completoAbstract (sommario):
PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIROAs leis existentes em Lv 18 e Lv 20 tratam de relações sexuais consideradas ilícitas, com destaque especial para relações de natureza incestuosa. Tema que está presente, de forma semelhante, nos parágrafos 154 a 158 do Código de Hammurabi. À diferença do segundo, os primeiros textos não proíbem explicitamente a relação incestuosa entre pai e filha(s). A presente Tese propõe analisar cada um dos dois corpora legislativos em seus contextos sócioliterários e compará-los na tentativa de explicar o silêncio existente no Levítico a respeito do incesto. Além disso, a Tese discute o alcance normativo das leis bíblicas à semelhança da discussão teórica existente sobre o tema no que tange ao Direito cuneiforme.
The existing laws in Lv 18 and Lv 20 are about illicit sexual intercourse, with special focus on relationships of incestuous nature. The issue is also present in paragraphs 154 to 158 of the Hammurabi Code. Apart from the second, the first texts do not explicitly forbid incestuous intercourse between father and daughter(s). The present thesis proposes both the analysis of each legislative corpus in their social and literary contexts and their comparison as a way to explain the existing silence on incest in the Leviticus. Besides, this paper discusses the normative reach of biblical laws considering the theoretical discussion about the issue taking the cuneiform Law into consideration.
14
Van, Dyk Jack. "Old Testament narrative artistry". Theological Research Exchange Network (TREN), 1986. http://www.tren.com.
Testo completo
15
Griffin, Ronald Glyn. "Exiles in the Old Testament". Theological Research Exchange Network (TREN), 1986. http://www.tren.com.
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16
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.
Testo completoAbstract (sommario):
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.
18
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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19
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.
Testo completoAbstract (sommario):
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.
20
Larsen, David Joseph. "The Royal Psalms in the Dead Sea Scrolls". Thesis, University of St Andrews, 2013. http://hdl.handle.net/10023/4292.
Testo completoAbstract (sommario):
This thesis examines the use and function of a specific group of Psalms, the so-called “Royal Psalms,” among the texts of the Qumran library. From the time of their integration into the worship practices of the Israelite people in the obscure past to the Second Temple period and beyond, these Psalms continued to be a source of inspiration to the Jewish people. Though there have been many studies that have analyzed their Sitz im Leben, use, interpretation, and application for many different periods, no study has attempted a thorough analysis of their use among the Qumran documents. Analyses of the use in the Qumran texts of certain individual Royal Psalms exist, but these do not attempt to cover the Royal Psalms as a corpus. The present thesis will analyze the appearance in the Qumran library of the eleven generally-accepted Royal Psalms: Pss 2, 18, 20, 21, 45, 72, 89, 101, 110, 132, and 144. This study explores whether or not these Psalms are to be found in the known Qumran Psalms scrolls, variations or differences as compared to the Masoretic Text, how they are were interpreted in exegetical and other texts, quotations of and allusions to them, and how themes from the Royal Psalms contribute to the structure and theology of non-canonical royal psalms found at Qumran. An understanding of the use of the biblical Royal Psalms in these texts is of value for our comprehension of what happened to the pre-exilic royal traditions as these hymns continued to be used in a post-monarchic society. This dissertation makes an original contribution toward these goals, establishing that there was an interest on the part of the authors of many of the Qumran texts in royal themes although they lived long after the monarchy had ended.
21
Rice, Frank D. "An Old Testament concept of shame". Theological Research Exchange Network (TREN), 1985. http://www.tren.com.
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22
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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23
Campbell, Ronald Michael. "The tithe in the Old Testament". Theological Research Exchange Network (TREN), 1987. http://www.tren.com.
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24
Wheeler, Timothy D. "The ephod of the Old Testament". Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
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25
Kim, Cheol Yoo. "Calvin's preaching of Old Testament law". Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
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26
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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27
Fisher, Timothy H. "A study of the Old Testament tithe". Theological Research Exchange Network (TREN), 1990. http://www.tren.com.
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28
Owiredu, Charles. "Blood and life in the Old Testament". Thesis, Durham University, 2004. http://etheses.dur.ac.uk/3096/.
Testo completoAbstract (sommario):
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.
29
Brett, Mark Gregory. "The canonical approach to Old Testament study". Thesis, University of Sheffield, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.242474.
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30
Carlill, A. J. "Cherubim and Seraphim in the Old Testament". Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:7e6701bd-90ae-4fa3-b269-79e1dad9f504.
Testo completoAbstract (sommario):
This thesis is the first modern joint study of biblical Cherubim and Seraphim. I begin by setting out the recent history of their interpretation, before taking each of the biblical texts in turn. Chapter 1 looks at the references to Cherubim in Ezekiel. I argue that the Cherubim in Ezek. 1-11 are based upon the two large Cherubim in the sanctuary in Jerusalem. I investigate the different traditions represented by LXX and MT versions of Ezek. 28 and identify a tradition which may account for the MT of this chapter. Chapter 2 covers the other descriptions of living Cherubim in the biblical texts in Gen. 3 and Ps. 18. I argue for a conscious link with the Jerusalem Temple in both texts but for their independence from each other. All the references to Cherubim in the Temple and the Tabernacle are looked at in Chapter 3, and I offer a radical re-imagining of the two large Cherubim in the Solomonic Temple and on the Kapporeth in the Mosaic Tabernacle. In Chapter 4 I question the validity of translating the Cherubim Formula as “enthroned upon the Cherubim”, and offer an alternative translation which makes reference to all the Cherubim mentioned in the text. In Chapter 5, looking at the references to saraph, I follow Joines and others in arguing for a serpentine form for the Seraphim, but argue that this identity was forgotten at an early stage of the textual transmission, and that they were then seen as part of Yhwh’s heavenly host. Finally, I argue that the role of Cherubim and Seraphim is similar, being primarily apotropaic, but that both are associated with theophany and, less frequently, with heavenly worship.
31
Thompson, J. Dusty. "A redemptive-historical Old Testament sermon series". Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p006-1545.
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32
Acker, Raymond. "Inspiration and authority of the Old Testament". Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
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33
Um, Stephen T. "Old Testament parallels in John 7:38". Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
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34
Sickels, Stephen W. "Restoration and resurrection in the Old Testament". Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.
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35
Pitman, John. "Order and chaos in the Old Testament". Theological Research Exchange Network (TREN), 2002. http://www.tren.com.
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36
Moynihan, David. "Women and the home an Old Testament perspective /". Theological Research Exchange Network (TREN), 1985. http://www.tren.com.
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37
Mathewson, Steven D. "The art of preaching Old Testament narrative literature". Theological Research Exchange Network (TREN) Access this title online, 2000. http://www.tren.com/search.cfm?p068-0218.
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38
Fleishman, Ian Jeffrey. "Atonement apart from blood in the Old Testament". Theological Research Exchange Network (TREN), 1988. http://www.tren.com.
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39
Hepp, Arlene. "Women of the Old Testament contemporary role models /". Theological Research Exchange Network (TREN), 1989. http://www.tren.com.
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40
Sinnott, Alice Mary. "The personification of wisdom in the Old Testament". Thesis, University of Oxford, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.361842.
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41
Taylor, James Patton. "Ideology and ideological criticism of Old Testament texts". Thesis, University of Sheffield, 2007. http://etheses.whiterose.ac.uk/3621/.
Testo completoAbstract (sommario):
The first chapter of the thesis traces the history of the tenn 'ideology'; elucidates a range of definitions and connotations for the tenn; and offers a brief review of recent usage within Old Testament Studies. The second chapter turns more specifically to Ideological Criticism, offering a critical overview ofthe approaches ofTerry Eagleton and Frederic Jameson, prominent theorists within the field. The chapter concludes by adopting a three fold 'mapping' of ideological criticism for Old Testament Studies: social-scientific, interpretativesociological, and social-critical approaches. The third and fourth chapters consist ofa critical evaluation of a range of attempts at ideological criticism within Biblical Studies from each ofthe social-scientific, interpretative-sociological, and social-critical perspectives. These include (among others) a specifically Eagletonian approach; a Jamesonian approach; a black-feminist approach; and an approach based on post-colonial theory. Chapter five discusses a variety ofrelevant issues and perspectives, including the interaction of ideological criticism with postmodernism. The concluding chapter surveys the four modes in which ideological criticism operates: criticism ofthe biblical texts themselves; criticism ofreadings and interpretations; criticism of the use ofthe Bible as an ideological instrument; and criticism ofscholarly practices within the Academy. This final chapter then seeks to evaluate the lasting contribution of ideological criticism within Old Testament Studies and its future potential. The overall conclusion is that the advent ofideological criticism has marked a significant watershed in the annals ofbiblical criticism. Ideological criticism as a distinct and separate methodology may not become the one-and-only focus of biblical-critical methodology in the coming decades; but, arguably, no significant biblical criticism can now take place without serious ideological critique, not only of the writing, publishing, and dissemination ofancient texts but also of the interpretative tradition and of the academic hegemony.
42
Chun, Sungmin Min. "Toward an Ethical Reading of Old Testament Narrative". Thesis, University of Oxford, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.503977.
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43
Idestrom, Rebecca G. S. "Old Testament scholarship at Uppsala University, 1866-1922". Thesis, University of Sheffield, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.364268.
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44
Bartholomew, Craig G. "Reading Ecclesiastes : Old Testament exegesis and hermeneutical theory". Thesis, University of Bristol, 1996. http://hdl.handle.net/1983/9b0201cc-01a9-4959-ae14-ee6957e11ed5.
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45
Chae, Gyu Hyeon. "Preaching Christ from the Old Testament historical books". Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
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46
Bartholomew, Craig G. "Reading Ecclesiastes : Old Testament exegesis and hermeneutical theory /". Roma : Ed. Pontificio istituto biblico, 1998. http://catalogue.bnf.fr/ark:/12148/cb376402342.
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47
Simons, Robert. "The use of the Old Testament in Acts". Theological Research Exchange Network (TREN), 2005. http://www.tren.com.
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48
Scialabba, Daniela. "Creation and Salvation : models of relationship between the God of Israel and the Nations in the book of Jonah, in Psalm 33 (MT and LXX) and the novel Joseph and Aseneth". Thesis, Strasbourg, 2017. http://www.theses.fr/2017STRAK012.
Testo completoAbstract (sommario):
Cette thèse s’inscrit dans le débat actuel relatif au monothéisme biblique et au pluralisme religieux. Ces dernières décennies, ce débat a été influencé par des auteurs comme Jan Assmann pour lequel le monothéisme vétérotestamentaire constitue une racine importante de l’intolérance dont les trois religions monothéistes se seraient rendues coupables. Le but de notre thèse n’est pas d’entrer dans ce débat mais d’approfondir un sujet négligé par la recherche : qu’en est-il des tendances inclusives du monothéisme vétérotestamentaire ? Cette thèse ne se veut pas une contribution historique mais son but est d’étudier les principes théologiques permettant de concevoir des rapports positifs entre le Dieu d’Israël et des individus ou des peuples étrangers. En particulier, nous cherchons à analyser trois textes, le Livre de Jonas, le Psaume 33 (TM et LXX) et le roman Joseph et Aséneth. Bien qu’il s’agisse de trois textes différents en ce qui concerne le genre littéraire, l’origine et la datation, ils ont en commun d’aborder le problème du rapport entre le Dieu d’Israël et les non-Israélites. Plus concrètement, chacun de ces trois textes présente le Dieu d’Israël comme un créateur universel qui, en tant créateur, a pitié de toutes ses créaturesThe starting point of this study is the current debate on monotheism and religious pluralism. In recent decades, this debate has been strongly influenced by some authors such as Jan Assmann for whom the monotheism originating in the Old Testament is the root of the intolerance and violence of the three monotheistic religions. Rather than participating at this debate, the intention of this study is to answer the following questions: what about inclusive tendencies in Old Testament monotheism? Thus, this thesis is aimed at looking into the theological principles motivating and supporting the possibility of an approach by individuals and peoples to the God of Israel. With this aim, our objective is to analyse three texts where the relationship between YHWH, Israel and the non-Israelites is examined: the book of Jonah, Psalm 33 (MT and LXX), and the novel, Joseph and Aseneth. Although these three texts are different concerning their genre, period and provenance, they have the following ideas in common: the relationship between the God of Israel and non-Israelites as well as the concept of God as an universal creator who has pity of all his creatures
49
Gristy, Wesley Adam. "Managing "over-cites" an evaluation of faulty New Testament citations of the Old Testament /". Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.
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50
Chamberlain, Peter. "Moaning like a dove : Isaiah's dove texts as the background to the dove in Mark 1:10". Thesis, University of St Andrews, 2016. http://hdl.handle.net/10023/7916.
Testo completoAbstract (sommario):
There is no consensus regarding the interpretation of the "Spirit like a dove" comparison in Jesus' baptism (Mk 1:10). Although scholars have proposed at least fifty different interpretations of the dove comparison, no study appears to have considered Isaiah's three dove texts as the background for the Markan dove (cf. Is 38:14; 59:11; 60:8). This neglect is surprising considering the abundance of Isaianic allusions in Mark's Prologue (Mk 1:1-15), and the growing awareness that Isaiah is the hermeneutical key for both the Markan Prologue and Jesus' baptism within it. Indeed, Mark connects the dove image inseparably to the Spirit's "descent" from heaven, which alludes to Yahweh's descent in a New Exodus deliverance in Isaiah 63:19 [MT]. Furthermore, each Isaianic dove text uses the same simile, "like a dove" or "like doves," which appears in Mark 1:10, and shares the theme of lament and restoration which fits the context of Mark's baptism account. This study therefore argues that the dove image in Mark 1:10 is a symbol which evokes metonymically Isaiah's three dove texts. So the Spirit is "like a dove" not because any quality of the Spirit resembles that of a dove, but because the dove recalls the Isaianic theme of lament and restoration associated with doves in this Scriptural tradition. After discussing the Markan dove in terms of simile, symbol, and metonymy, the study examines the Isaianic dove texts in the MT and LXX and argues that they form a single motif. Next, later Jewish references to the Isaianic dove texts are considered, while an Appendix examines further dove references in Jewish and Greco-Roman literature. Finally, the study argues that the Markan dove coheres in function with the Isaianic dove motif and symbolizes the Spirit's effect upon and through Jesus by evoking metonymically the Isaianic dove texts.