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[pt] Basta um olhar atento para perceber o impulso de violência que age como força destrutiva na humanidade e nas sociedades de todas as épocas. O violar e o corromper parecem ser traços constantes na vida social, desde suas formas mais expressivas até as mais sutis. Este trabalho adentra o texto de Gn 4,1-16, buscando compreender nele o drama de Caim que não consegue viver a fraternidade com seu irmão. Caim está presente, ao longo de gerações e no imaginário popular, como presença arquetípica do conflito do ser humano com o seu semelhante. Este personagem carrega em si o simbolismo das forças violentas e de suas consequências quando se permite que essas forças dominem sobre as ações. Por isso, sua figura perpassa o tempo, em sua sina, vagando errante em cada indivíduo confrontado com seus limites e seus impulsos. Conhecer os relatos bíblicos e seus significados permite aprofundar a própria história humana e suas relações com o sagrado e com o profano. Buscar as raízes significativas destes relatos é contribuir com um comunicativo canal capaz de trazer, para o homem hodierno, a sagrada sabedoria do antigo Israel, em seus paradigmas e em seus paradoxos. Desse modo, a investigação visa perceber quais são as forças motrizes que geraram a ação violenta no personagem de Caim, elucidando, assim, aspectos da origem da violência presente no ser humano. / [en] Just a watchful eye to realize the impulse to violence that acts as a destructive force in mankind and in society from all ages. Violating and corrupting seem to be constant traits in the social life, from their most expressive aspects to the most subtle ones. This paper enters into Genesis text, Gn 4,1-16, seeking to understand Cain s drama in which he cannot live fraternity with his brother. Cain is present throughout generations and in popular belief, as an archetypal presence of the conflict of the human being with his equal. This character brings in himself the symbolism of the violent forces and of its consequences when he allows these forces dominate over the actions. Therefore, his image permeates time in his fate, wandering vagrant in every person confronted with its limits and impulses. Getting to know the Biblical accounts and their meanings allows deepen the human history and their relations with the sacred and the profane. Seek for the significant roots of these Biblical accounts is to contribute with a meaningful channel capable of bringing, to the contemporary s man, the sacred wisdom of the ancient Israel, on its paradigms and paradoxes. Thereby, the investigation aim is to realize what are the driving forces that cause that violent reaction in Cain s character, elucidating, thus, aspects of the violence present in the human being.

advancements in Old Testament and New Testament Studies. For example, new knowledge is available on the variant versions of the Septuagint and application of the literary concept of intertextuality has yielded significant results in recent biblical scholarship. However, considering that 1 Peter arguably uses the Old Testament in the most condensed manner of all the New Testament writings, it is surprising that relatively few recent studies have been carried out on the use of the Old Testament in 1 Peter. As a partial corrective to this situation, this in-depth study is focused on the use of the Psalms in 1 Peter, utilizing an integrated hermeneutical procedure that combines traditional grammatical-historical analysis with the state of the art on New Testament use of the Old Testament. The aim is to clarify the hermeneutical implications of the use of the Psalms in 1 Peter for Old Testament and New Testament exegesis within the Reformed tradition today. Thus, a comprehensive exegetical approach is systematically applied to each pericope of 1 Peter and to every relevant Psalm passage in order to establish a valid foundation for understanding how the author interprets the Psalms and how the Psalm references function within the argument of 1 Peter. In addition, intertextual resonance is considered as an effective means to enhance understanding of the function and effect of Psalm references as intended by the author, and to determine the possible unintended effect of Psalm references upon the addressees and later readers. Furthermore, consideration of reader response sometimes makes it possible to identify echoes of Psalm passages not likely intended by the author, but nevertheless, very likely to have come to the minds of the recipients with significant effect. One conclusion of this study is that there is no compelling evidence that the author’s interpretation of the Psalms ignored the intended meaning of the Psalm in its own context, or merely reflected contemporary Second Temple interpretations. Furthermore, it has been possible to refine the criteria for identifying and classifying Psalm allusions rather than merely following broad, predetermined criteria. Thus, a distinction is made between specific allusion, in which case the author’s argument depends upon recognition of specific Psalm passages, and general allusion, in which case the author’s argument depends upon a concept recognizably derived from the Psalms but not limited by the wording of specific references. This study also demonstrates that the use of the Psalms in 1 Peter is based upon a strong sense of solidarity with believers of the past, especially as they expressed their responses to God in the context of suffering. In particular, compared with other New Testament writings, 1 Peter stands out for the fact that the majority of its Psalm allusions are used for the purpose of developing and reapplying significant themes. Thus, 1 Peter provides compelling reason for present-day interpreters to view theme development as a valid and effective way to apply the Psalms to the circumstances of Christian believers as they face the challenge of living faithfully in new contexts of suffering and persecution. / PhD (New Testament), North-West University, Potchefstroom Campus, 2014

advancements in Old Testament and New Testament Studies. For example, new knowledge is available on the variant versions of the Septuagint and application of the literary concept of intertextuality has yielded significant results in recent biblical scholarship. However, considering that 1 Peter arguably uses the Old Testament in the most condensed manner of all the New Testament writings, it is surprising that relatively few recent studies have been carried out on the use of the Old Testament in 1 Peter. As a partial corrective to this situation, this in-depth study is focused on the use of the Psalms in 1 Peter, utilizing an integrated hermeneutical procedure that combines traditional grammatical-historical analysis with the state of the art on New Testament use of the Old Testament. The aim is to clarify the hermeneutical implications of the use of the Psalms in 1 Peter for Old Testament and New Testament exegesis within the Reformed tradition today. Thus, a comprehensive exegetical approach is systematically applied to each pericope of 1 Peter and to every relevant Psalm passage in order to establish a valid foundation for understanding how the author interprets the Psalms and how the Psalm references function within the argument of 1 Peter. In addition, intertextual resonance is considered as an effective means to enhance understanding of the function and effect of Psalm references as intended by the author, and to determine the possible unintended effect of Psalm references upon the addressees and later readers. Furthermore, consideration of reader response sometimes makes it possible to identify echoes of Psalm passages not likely intended by the author, but nevertheless, very likely to have come to the minds of the recipients with significant effect. One conclusion of this study is that there is no compelling evidence that the author’s interpretation of the Psalms ignored the intended meaning of the Psalm in its own context, or merely reflected contemporary Second Temple interpretations. Furthermore, it has been possible to refine the criteria for identifying and classifying Psalm allusions rather than merely following broad, predetermined criteria. Thus, a distinction is made between specific allusion, in which case the author’s argument depends upon recognition of specific Psalm passages, and general allusion, in which case the author’s argument depends upon a concept recognizably derived from the Psalms but not limited by the wording of specific references. This study also demonstrates that the use of the Psalms in 1 Peter is based upon a strong sense of solidarity with believers of the past, especially as they expressed their responses to God in the context of suffering. In particular, compared with other New Testament writings, 1 Peter stands out for the fact that the majority of its Psalm allusions are used for the purpose of developing and reapplying significant themes. Thus, 1 Peter provides compelling reason for present-day interpreters to view theme development as a valid and effective way to apply the Psalms to the circumstances of Christian believers as they face the challenge of living faithfully in new contexts of suffering and persecution. / PhD (New Testament), North-West University, Potchefstroom Campus, 2014

In the presentation of his Gospel in his letter to the Romans Paul often quotes from the Old Testament. This indicates the functional significance of the OT as the foundation of Paul´s argumentation. However, is Paul´s use of Scripture legitimate? Does Paul change and misinterpret Scripture to fit his own ends? If Paul´s argumentation with Scripture follows contemporary, legitimate early Jewish methods of interpretation, then he could be cleared of the charge of manipulatively changing and interpreting Scripture. This thesis examines the textual basis of these quotations, the interpretive methods employed and the function of such quotations for Paul´s argumentation. The results suggest that Paul has not manipulated the textual basis. He employs the interpretive techniques of early Judaism and refers to Scripture mainly to affirm his presentation of the Gospel. A final section raises the issue what contemporary Biblical studies might learn from Paul´s use of Scripture. / Biblical & Ancient Studies / M.Th.(New Testament)

Summaries in German and English / The Geneva model of discourse analysis is a linguistic tool developed by Eddy Roulet and his team in Geneva. It was first presented in its modular approach in 1999. This dissertation examines whether the Geneva model can be applied to New Testament texts and whether this application yields results for exegesis. I first explain the model with its five basic modules and twelve organization forms, giving examples from German texts as well as simple New Testament examples. Then I apply the model to two New Testament texts (Rom 6:1,11 and John 8:31,42), summarizing the results in relation to exegesis at the end of each analysis. In the final chapter I discuss which parts of the Geneva model should generally be applied to New Testament exegesis, explaining its potential and its limitations and suggesting some areas in which the Geneva model could be complemented by other approaches. / Das Genfer Modell ist ein von Eddy Roulet und seinem Team in Genf entwickelter linguistischer Ansatz zur Diskursanalyse. Er wurde 1999 erstmalig in seiner modularen Auspragung vorgestellt. In der vorliegenden Arbeit wird untersucht, ob dieses Modell auf neutestamentliche Texte angewendet werden kann und ob diese Anwendung einen Ertrag fur die Exegese bringt. Ich erlautere dazu das Modell mit seinen funf Grundmodulen und zwolf Modulverbindungen zunachst an deutschen und einfachen neutestamentlichen Beispielen. Sodann wende ich das Modell auf zwei neutestamentliche Texte an (Rom 6:1-11 und Joh 8:31-42). Am Ende jeder Anwendung fasse ich die Ergebnisse fur die Exegese dieser Texte zusammen. Im Schlusskapitel schliesslich erortere ich, welche Teile des Modells in der Exegese mit Gewinn eingesetzt werden konnen, wo Nutzen und Grenzen seiner Anwendung liegen und in welchen Bereichen das Modell durch andere Ansatze sinnvoll erganzt werden kann. / New Testament / M. Th. (New Testament)

This study investigates, via the socio-rhetorical approach, how the Jewish-Christian conflict that occurred during the formative period of early Christianity, and the environment contemporary to the writing of John, took shape around three main questions to which the researcher's answers are given. The event described in John 9 is an historical and significant illustration of the conflict. Jesus is shown rhetorically, by the writer, as the Son of Man, in whom "divine reality" operates away from the temple or other traditionally sacred places like the synagogue, and finds a new locality in the persona of Jesus himself. From a polemical view, John endeavours to portray Jesus as holy man, the only one to mediate heavenly and earthly realities, and that is why Jesus is presented as the real locus of the encounter between God and human beings, a locus of the divine presence, or "the conduit for the transmission of the divine." / New Testament / MTH (NEW TESTAMENT)

The subject of the present dissertation is a critique of feminist hermeneutics and exegesis with special focus on Jesus' approach to women. The dissertation commences with a discussion of the topic's relevance and a disclosure of this interpreter's presuppositions. This is followed by a survey of gender-conscious approaches to interpreting Scripture, including feminism, egalitarianism, and complementarianism. Also discussed are the nature of hermeneutics and relevant New Testament passages. The main body of the dissertation consists of a description and critique of the feminist and egalitarian interpretation of Scripture passages setting forth Jesus' approach to women. Chapter 2 starts with a description and assessment of the contributions by three major proponents of radical feminism, Mary Daly, Virginia Ramey Mollenkott, and Daphne Hampson. This is followed by a discussion of the work of reformist feminists Letty Russell, Elisabeth Schüssler Fiorenza (including a critique of Fiorenza's reconstruction of the place of women in early Christianity), and Rosemary Radford Ruether. Chapter 2 concludes with a treatment of literary approaches by more recent feminist writers. The discussion of egalitarian literature on Jesus and women in Chapter 3 is divided into three periods: the early years (1966-1986); the maturing movement (1987-1999); and recent contributions (2000-2004). Writers whose work is assessed include Krister Stendahl, Letha Scanzoni and Nancy Hardesty, Paul Jewett, Mary Evans, Ben Witherington, Gilbert Bilezikian, Aida Spencer, Richard Longenecker, Grant Osborne, Ruth Tucker, R. T. France, Stanley Grenz, Linda Belleville, William Webb, and others. The final chapter of the dissertation (Chapter 4) contains a discussion of select exegetical insights from a study of New Testament passages on Jesus' approach to women, a comparison of feminist and egalitarian hermeneutics and exegesis of Jesus and women, a proposal concerning a proper hermeneutic on Jesus and women, and a summary of findings as well as a brief presentation of the dissertation's overall contribution and areas for further dialogue. / Philosophy, Practical & Systematic Theology / D. Th. (Systematic Theology)

The issue of a Muslim woman‟s dress code has been debated for centuries. This is of great importance as it is widely used as a criterion to measure the extent of a woman‟s piety or devotion to Allah. A study of the religious texts on the issue is essential. Therefore, Qur‟anic text, Prophetic Traditions and Qur‟anic exegesis of both classical and modern scholars would have been used in determining the correct dress code for Muslim women. While all research indicates that women dress conservatively, in order not to attract the attention of the opposite sex. The extent to which a woman must be covered has not been agreed upon. Even if what has to be covered is established by scholars, the manner in which this is to be done and the type of colours and fabric to be used needs further clarification. The issue of the female dress code needs to be presented from a female perspective. / Religious Studies and Arabic / M.A. (Islamic Studies)

I sette libri del "De opificio mundi" dell'alessandrino Giovanni Filopono (metà VI p.Ch.) sono il primo commento speculativo alla pericope cosmopoietica del Genesi mediante la fruizione di categorie filosofiche aristoteliche. Presentandone la prima traduzione italiana, si illustra il conato di novità che il Filopono esercita nell'esegesi biblica giacché interpreta Genesi non già attraverso il paradigma demiurgico del "Timeo" platonico, come in àmbito giudaico (Aristobùlo e Filone Ebreo) e nella produzione esameronale patristica (Cappàdoci), bensì attingendo alle opere fisiche e logiche dello Stagirita. Invece della struttura mitico-allegorica sottesa alla lettura cristiana del "Timeo" si impone l'approccio analitico di Aristotele: Filopono rifiuta l'interpretazione allegoretica, impiegando l'argomentazione sillogistico-deduttiva dell'"Organon" aristotelico, ricorrendo a filosofemi cardinali in Aristotele e nella tradizione scientifica che dal medesimo fiorì in Alessandria. Così Filopono in-venta un nuovo modello esegetico: superando l'allegorismo tradizionale (arbitrario e infedele al messaggio rivelato) e il letteralismo della scuola antiochena di Teodoro di Mopsuestia, Teodoreto, Cosma (banalizzante e senza metodo critico) Filopono conia un letteralismo metodologicamente forte, ove il metodo proviene formalmente dalla logica aristotelica e contenutisticamente dalla fisica aristotelica. Già commentatore dello Stagirita, Filopono fa incontrare Rivelazione e filosofia aristotelica, lasciando nel "De opificio mundi" un singolarissimo prodromo della scolastica cristiana. / The present essay is meant to illustrate the philosophical and exegetic work intitled "De opificio mundi" (seven books) written by John Philoponus in Alexandria in the middle of the sixth century A.D. about the kosmopoiesis of the first chapter of Genesis. It is argued this treatise is the first evidence of Biblical exegesis led not according to Plato's "Timaeus" but according to Aristotelian corpus, specially "Physics" and "Organon". Philoponus rejects the allegorical method based upon demiurgic "Timaeus" since he thinks it is arbitrary and untrue compared with the Revelation literalism; therefore Philoponus passes the limit of Aristoboulos, of Philo's "De opificio mundi" and also the limit of Christian tradition of Hexaemerons (Fathers of the Church just like Cappadocians). Philoponus replaces allegorism with a new kind of Biblical literalism: not the trivializing one led by the school of Antioch (Theodore of Mopsuestia, Theodoret of Cyrrhus, Cosmas Indicopleustes) but a scientific and methodic literalism relied on Aristotelian logic and on the (meta)physical concepts derived from Aristotle (kinesis, dynamis, hexis, hypokeimenon, etc.); so "De opificio mundi" has a syllogistic and deductive structure, not a mythic-allegorical one. Last philosopher in Late Antiquity, Philoponus is in-ventor of a striking Christian-Aristotelian scholasticism.