This study traces the four Isaianic references in Matthew 1-4 to identify their influence in the structure and theology of Matthew's Gospel. Isaiah distinctively contributes to the parallel nature of the narratives in the structure of Matthew 1-12 and particularly to the structural unity of Matthew 1-4. Further, the Abrahamic background in Isaiah contributes to Matthew's "Son of Abraham" motif. The second chapter identifies the placement of the Isaianic references in Matthew and offers an alternative view of Matthew's macrostructure. Similarly, the integral unity of Matthew 1-4 is supported by parallel themes and plotlines. The strategic placement of Isaianic references supports this proposed structure. The study proceeds with a chapter devoted to each of the four Isaianic references in Matthew 1-4. The study's intertextual methodology observes the reference's text form, Isaianic context, reference in Jewish sources, placement in the Matthean chapter, Matthean context, and a summary of Isaiah's structural and Christological influence. Two appendixes accompany the research: one identifies the Abrahamic background in Isaiah 1-12, and another reevaluates the premise of a new Moses typology in Matthew. Isaianic references influence the narrative parallelism in Matthew 1-4, highlighting the calling motif, and confirming the preaching ministry of John and Jesus. Theologically, the Isaianic references and allusions echo in Matthew 1-4 to inform Matthew's Son of Abraham Christology. As the Son of Abraham, Jesus recapitulates Israel's history, following the paradigm of the patriarch Abraham.

Writing for a Jewish synagogue community in the Roman east, Luke uses his gospel narrative to address the theological, social and political questions facing his community. Luke's narrative is set within the gendered social and cultural framework of first century Mediterranean society. Women are written into the narrative. They tell of a God who acts outside the recognised institution of Temple to announce the salvation Israel has been anticipating. Women are recipients of God's favour, widows are given a prophetic voice within the Lucan narrative. Women come to Jesus in faith. They are healed and forgiven. Women are disciples and full members of the new community of faith. They are partners with Jesus in mission and witnesses to the crucifixion, empty tomb, the angelic announcement of the resurrection and resurrection appearance. They are commissioned by Jesus as witnesses and are to receive the empowering of the Holy Spirit. The stories of women are critical as they present a narrative that confronts the symbolic universe of Temple and temple system, purity and exclusivity, to reveal a God who becomes present with the outsider and creates community with those who come in faith to Jesus. Luke creates two competing symbolic conceptions of reality - the Temple and the household. Through the narrative he affirms the symbolic reality of household as the place of God's presence and reveals the Temple and temple system as failing to recognise Jesus as the prophet from God. New symbols of presence create new means of belonging and new patterns of religious, social and economic life for the Lucan community. In contrast to the temple system of purity and exclusivity, Jesus, the prophet from God, now sets the boundaries of the new community - those of inclusivity, faith and forgiveness. Individuals, women and men, who recognise Jesus to be the prophetic word of God, who come in faith and are healed and forgiven, become the new community, the household of faith. The new community adopts the social and economic relationships of household, marked by relationships of reciprocity, mutuality and trust. For first century readers, who are struggling to interpret their relationship with God following the destruction of the Jerusalem Temple, Luke's gospel narrative provides assurance and legitimation that those who have chosen the path of Christianity are the true Israel.

Thesis (M.A.E.T.)--Covenant Theological Seminary, 2006. / Includes abstract. Includes bibliographical references (leaves 103-108).

Thesis (Th. M.)--Calvin Theological Seminary, 2000. / Abstract. Includes bibliographical references (leaves 92-98).

This thesis is a typological study of the Fourth Gospel in the light of its Son of man sayings, paying particular attention to their context within the Gospel; within the four canonical Gospels; and within the Judeo-Christian tradition. It shows the importance for the Fourth Gospel of an aspect within apocalyptic Judaism concerning the vision of the open heaven. The Johannine Son of man theme reflects disputes within Judaism surrounding the vision of God. The Fourth Evangelist reinterprets the Synoptic Son of man tradition, using Old Testament texts central to these disputes with reference, to Jesus the vision of God. Our Evangelist engages on the one hand in an internal dispute with other Christians, and an the other hand in an external dispute with Jews. He retells the gospel story with reference to his own situation. Through his Gospel we see the relation between the Johannine church and the synagogue. My first three chapters show how the Evangelist links his Son of man theme to Old Testament vision texts to interpret Jesus as the prophetic vision of the heavenly Son of man (Jn. 1: 51; 3: 13,14; 5: 27). The remaining chapters show how this interpretation affects the community's worship and its relation with the synagogue. The Fourth Gospel is -. different from the Synoptic Gospels. The Son of man theme is common to all four Gospels, and to apocalyptic Judaism. Therefore the conclusions drawn from a reading of the Fourth Gospel can be tested by a comparison with the Synaptic tradition and with the Jewish apocalyptic tradition.

Writing for a Jewish synagogue community in the Roman east, Luke uses his gospel narrative to address the theological, social and political questions facing his community. Luke's narrative is set within the gendered social and cultural framework of first century Mediterranean society. Women are written into the narrative. They tell of a God who acts outside the recognised institution of Temple to announce the salvation Israel has been anticipating. Women are recipients of God's favour, widows are given a prophetic voice within the Lucan narrative. Women come to Jesus in faith. They are healed and forgiven. Women are disciples and full members of the new community of faith. They are partners with Jesus in mission and witnesses to the crucifixion, empty tomb, the angelic announcement of the resurrection and resurrection appearance. They are commissioned by Jesus as witnesses and are to receive the empowering of the Holy Spirit. The stories of women are critical as they present a narrative that confronts the symbolic universe of Temple and temple system, purity and exclusivity, to reveal a God who becomes present with the outsider and creates community with those who come in faith to Jesus. Luke creates two competing symbolic conceptions of reality - the Temple and the household. Through the narrative he affirms the symbolic reality of household as the place of God's presence and reveals the Temple and temple system as failing to recognise Jesus as the prophet from God. New symbols of presence create new means of belonging and new patterns of religious, social and economic life for the Lucan community. In contrast to the temple system of purity and exclusivity, Jesus, the prophet from God, now sets the boundaries of the new community - those of inclusivity, faith and forgiveness. Individuals, women and men, who recognise Jesus to be the prophetic word of God, who come in faith and are healed and forgiven, become the new community, the household of faith. The new community adopts the social and economic relationships of household, marked by relationships of reciprocity, mutuality and trust. For first century readers, who are struggling to interpret their relationship with God following the destruction of the Jerusalem Temple, Luke's gospel narrative provides assurance and legitimation that those who have chosen the path of Christianity are the true Israel.

Thesis (M.M.) -- Florida State University, 2004. / Advisor: Frank Gunderson, Florida State University, School of Music. Title and description from thesis home page (viewed 2-10-05). Document formatted into pages ; contains 126 pages. Includes bibliographical references.

Thesis (M.A.E.T.)--Covenant Theological Seminary, 2006. / Includes abstract. Includes bibliographical references (leaves 103-108).

Thesis (M. Div.)--Master's Seminary, Sun Valley, Calif., 1997. / Includes bibliographical references (leaves 56-60).

Thesis (Th. M.)--Talbot School of Theology, Biola University, 2006. / Includes bibliographical references (leaves 106-111)