By quoting Deuteronomy 30:12–14 as the content of the message of the righteousness of faith over against Leviticus 18:5 and the righteousness of the law in Romans 10:5–8, Paul proclaims a promise fulfilled in accord with the original meaning of the text written by Moses in Deuteronomy. More precisely, Paul reads Deuteronomy 30:11–14 as an extension of the reality foretold in Deuteronomy 30:1–10, which points forward to the new covenant experience of faith-empowered obedience, or heart circumcision, which includes the internalization of the word of God—the eschatological torah—by the Spirit of God. What Paul has found in Deuteronomy 30:11–14 is a prophetic promise of righteousness which he declares fulfilled in the gospel of the Lord Jesus, the message of the righteousness of faith.

Made available in DSpace on 2015-05-14T12:39:48Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 1262207 bytes, checksum: 3a79139c01ef50c37a8e9a1888bf0542 (MD5) Previous issue date: 2013-03-27 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The writer José Saramago published his last novel, Caim, in 2009. This narrative exemplifies the books of the Portuguese writer who has as thematic axis the religion, connected, in this case to the Judeo imaginative of the Old Testament. The aesthetical construction of his work has the logical purpose of making a critical review of the biblical episodes that re-build, after all when casting as protagonist in his plot the character Caim , who in his wandering destiny, sentenced after his brother s murder, visits endless episodes of tradition of the Old Testament, in which encounter several god s oppressors, which make him rebel against the divine tyranny. This fictional procedure is stylized through an omniscient narrator that launch constantly over the mythical plot that rebuild critical-ironic comments, modern linguistic-allegorical suggestions, meta-linguistic digressions and sociological connotations of Marxist impressions. This constant intrusion in the enunciation plan about the declared plot is a diegetic transgression that putting in evidence the judgments of value of this contemporary narrator, possible intends to arouse in the reader a depreciative sense about the Judeo-Christian religion contradictions. Therefore, with the purpose of contributing with the critical wealth about the author and the work in question e promoting an interpretative quest of academic relevance about the textual implications of stylistic use of this resource, this dissertative work has as a study proposal, the analysis of the obtrusion of the voice announcer in this parodistic plot, starring by the shock between the first humankind murderer and the Israel sovereign divinity, through the basement in theoretical-critical that traverse about José Saramago s work, the narrator aesthetical positioning in the Romanesque narratives, the literary archetypes and the Marxist conceptualizations upon the religious ideology, class struggle and alienation. / O escritor José Saramago publicou o seu último romance, Caim, em 2009. Essa narrativa exemplifica os livros do escritor português que tem como eixo temático a religião, ligada, nesse caso, ao imaginário judaico do Velho Testamento. A construção estética da obra tem o claro propósito de elaborar uma revisão crítica dos episódios bíblicos que reconstrói, sobretudo ao elencar como protagonista de seu enredo a personagem caim , que, no cumprimento do seu destino errante, sentenciado após o assassinato do seu irmão, visita inúmeros episódios da tradição veterotestamentária, nos quais se depara com vários atos opressores de deus , que o fazem se rebelar contra a tirania divina. Esse procedimento ficcional é estilizado através de um narrador onisciente que, constantemente, lança sobre o enredo mítico que recria comentários crítico-irônicos, sugestões linguístico-alegóricas modernas, digressões metalinguísticas e conotações sociológicas de cunho marxista. Essa constante intrusão do plano da enunciação sobre o enredo enunciado é uma transgressão diegética que, colocando os juízos de valor desse narrador contemporâneo em evidência, possivelmente pretende despertar no leitor um senso depreciativo sobre as contradições da religião judaicocristã. Portanto, com o intuito de contribuir com a fortuna crítica sobre o autor e a obra em questão e promover uma investigação interpretativa de pertinência acadêmica sobre as implicações textuais do uso estilístico desse recurso, este trabalho dissertativo tem como proposta de estudo a análise do intrometimento da voz locutora nesse parodístico enredo, protagonizado pelo embate entre o primeiro assassino da humanidade e a divindade soberana de Israel, através do embasamento em referências teórico-críticas que versem sobre a obra de José Saramago, o posicionamento estético do narrador nas narrativas romanescas, os arquétipos literários e as conceituações marxistas acerca da ideologia religiosa, da luta de classes e da alienação.

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

Does Yahweh exist? What is the ontological status of Yahweh-as-depicted in the Old Testament texts? Is the deity merely a character of fiction or does He also exist in extra-textual reality? According to the viewpoint of the devil’s advocate whose perspective on the issue is articulated in this thesis, the answer to the question is simply, no – Yahweh does not exist. He may seem real to those who believe in him and in the world of the text but he has no extra-textual and extra-psychical counterpart. To prove such a controversial claim, the philosophy of religion has been utilised as auxiliary discipline within Old Testament studies in the form of philosophicalcritical analysis (philosophical criticism / philosophy of Old Testament religion). A devil’s advocate's case against realism in Old Testament theology has been reconstructed in the form of seven arguments against the existence of Yahweh. According to the argument from theological pluralism, one element of the depiction of Yahweh in the text that is rather suspicious is the fact that Yahweh is characterised in ways that blatantly contradict each other. Both synchronic and diachronic perspectives on the theological contradictions suggest that there is no coherent biblical view of what Yahweh is actually like, what his will is and what he supposedly did. This deconstructs realism since the same actually existing entity cannot have discrepant attributes, hold mutually exclusive moral beliefs and have a history of both doing something and not doing the same thing at the same time. From the perspective of the argument from unorthodox theology, it is apparent that Yahweh is often depicted in ways most unorthodox from the point of view of Christian philosophical theology. Some texts appear to suggest he may not be eternal, single, omnipotent, omniscient, precognisant, immutable, omnipresent or wholly uninvolved in the actualisation of evil. If there is a God and if this God has all the attributes assigned to him by popular classical Christian philosophical theology, it follows that unorthodox depictions of Yahweh must be fictitious. In the view of the argument from polymorphic projection, everything about the god Yahweh appears suspiciously all-too-human. What Yahweh believes about the world, his self-talk, what he considers morally right and wrong and the way in which his own abode is run are all uncannily similar to the worldview and superstitions of the Iron Age Levant. The divine variables never transcend this all-too-local and all-too-cultural matrix and even change along with it. This unmasks Yahweh as ananthropomorphic, sociomorphic and sychomorphic projection – a character of fiction who does not exist outside the minds of those who created him in their image. The argument from mythology and syncretism demonstrates that the discourse of Yahweh’s religion and the sacred stories and poems in which he features contain numerous parallels to the myths, legends, folklore and superstitions found in other pagan religions. There are also marked traces of syncretism between the cult and theology of Yahweh and the ideologies of the Israelites' neighbours which, in each case, predates Yahwism. This suggests that Yahweh’s ontological status may very well not be all that different from that of El, Baal, Zeus or Maduk. From the perspective of the argument from fictitious cosmography, the world in the text where Yahweh is depicted as existing, acting and in which his abode is located and of which he is the creator, does not exist. Yahweh’s world and his worldview are demonstrably fictitious. Since the Old Testament depicts Yahweh as being “up there” in the sky and since we know that he is demonstrably not there, Yahweh-as-depicted stands unmasked as a character of fiction. The argument from fictitious history asserts that the Old Testament is filled with historical fiction. For a variety of reasons, it can be demonstrated that many of the depictions of supposed historical scenarios are completely fictitious in that they never happened in the way the details of the accounts imply were the case. Since what was intended as history is actually fiction and no god literally appeared, acted and spoke as Yahweh is depicted as doing, it follows that Yahweh as thus depicted is a character of fiction. He does not exist. Finally, the argument from meta-textual history shows that, on the one hand, the all-too-recent and all-too-local origins of the worship of Yahweh on a historical and cosmic scale unmask it as a wholly human enterprise. On the other hand, the Old Testament texts themselves have all-too-human origins rather than being the result of actual divine revelation. The Old Testament appears not to be the Word of God but human words about an allegedly existing deity. The development of Yahwism and its derivatives (Judaism and Christianity) seems not to have been determined by progressive revelation but by socio-cultural paradigm shifts and a history of repressed anti-realist tendencies. From such a meta-textual historical perspective it becomes obvious that Yahweh-as-depicted in the text is indeed no more than a product of human ideological imagination. In other words, he does not really exist. Though not all seven of these devil’s advocate’s arguments may be equally devastating when viewed in isolation, in the form of a cumulative argument against realism, they constitute seemingly irrefutable proof that Yahweh-as-depicted in the text does not exist. Consequently, realism collapses not only in Old Testament theology but also in any form of theism somehow related to, rooted in and/or dependent on realism in its discourse. / Thesis (PhD (Old Testament Science))--University of Pretoria, 2005. / Old Testament Studies / unrestricted

AFRIKAANS: In die laat tagtigs en vroeë negentigs van hierdie eeu is die res van die Oumran-geskrifte wat ontdek is, openbaar gemaak. Met die gebeurtenis het talle moontlikhede vir die wetenskaplike bestudering van 'n groot aantal dokumente ontstaan. 4Qlnstruction is een van die dokumente wat beskikbaar geraak het, en is geklassifiseer as 'n wysheidsteks wat 'n legio moontlikhede vir wetenskaplike bestudering moontlik gemaak het. As gevolg van die fragmentariese aard van die teks bestaan daar nog geen vasgestelde teks vir die geskrif nie en is daar nog nie 'n volledige vertaling nie. Hierdie twee faktore asook die feit dat die fragmente tematiese ooreenstemming (maar ook verskille) toon met ander wysheidsgeskrifte, het as motivering vir hierdie studie gedien. In hierdie studie gee ek 'n eie komposisie van die teks asook 'n vertaling van die geselekteerde fragmente (4Q417 2i-ii en 4Q416 2ii-iv ) van 4Qlnstruction weer. Deur middel van intertekstualiteit word die fragmente vergelyk met ander wysheidsgeskrifte (Ben Sira, ander Qumran-geskrifte en Spreuke) uit die Israelitiese geledere, Bepaalde wysheidstemas is in die fragmente geïdentifiseer, waarna dit met ooreenstemmende temas in die ander geselekteerde geskrifte vergelyk is, Die intertekstuele studie behels 'n bestudering van die geskrewe teks sowel as die gebeurde teks, Die onderskeie geskrifte se tekste sowel as kontekste is met ander woorde met mekaar vergelyk, in 'n poging om die rede(s) vir die ooreenstemmende asook verskillende opvattings oor soortgelyke temas binne die Israelitiese 'biblioteek' te verklaar. Na aanleiding van die intertekstuele studie wi! dit voorkom asof die ooreenstemminge voor die deur van die 'bronteks' (oorspronklike teks) gelê kan word, terwyl die verskille meer verstaanbaar is in die Iig van die onderskeie geskrifte se omstandighede (konteks/ sosiaie teks). ENGLISH: In the late eighties and the early nineties of this century most of the Oumran texts which were discovered were made public. Along with this, many opportunities arose for scholars to study the many documents contained therein. 4Qlnstruction is one of the documents which became available and as a result thereof, a wide range of opportunities opened up to scholars. Due to the fragmentary nature of the text, there is as yet no formal text of the document available. The motivation for this study arises from the above mentioned factors along with the fact that the fragments have both similarities and differences within certain themes. In this study I am presenting my own reconstruction and translation of selected 4Qlnstruction fragments (4Q417 2i-ii and 4Q416 2ii-iv). By using intertextual study, the fragments are compared with other wisdom texts (Ben Sira, other Qumran texts and Proverbs) from the Israelite 'library'. Certain wisdom themes are identified in the fragments and compared with similar themes in the other selected texts. The Intertextual study involves a study of the written text(s) as well as of the actual events (social text). Hence, the text(s) and context(s) of the selected works are compared with each other in an attempt to explain the reasons for the similarities as well as the varying opinions within the similar wisdom themes contained in the Israelite 'library'. In the Intertextual approach, it appears as if the similarities can be attributed to the original Israelite theology or ideology, while the differences are due to the varying situations (context/ social text). / Dissertation (MA (Semitic Languages))--University of Pretoria, 2007. / Ancient Languages / unrestricted

[pt] O salmo 101 é analisado em sua relação com a monarquia e com o culto, enfatizando-se os vv. 2 e 6, onde sobretudo se notam indícios que permitem explorar essa relação. No poema o rei deseja cantar o amor e o direito de YHWH, - dons divinos outorgados a Israel e Davi - respondendo não apenas através do culto, mas também através de um estilo de vida em fidelidade à Lei de YHWH. Este projeto de vida, caminho sem mancha, se torna critério na escolha dos seus colaboradores e deve pautar a vida de todos os habitantes da cidade de Deus. Através da pergunta quando virás a mim?, no v. 2, o rei reclama a vinda de YHWH até ele, para que ele seja capaz de realizar seus propósitos de fidelidade. No v. 6 o verbo servir, que é usado para designar o serviço cúltico a Deus, e aqui designa serviço ao rei, parece indicar uma proximidade entre o ambiente monárquico e o ambiente cúltico. Essa proximidade se depreende também do discurso real, que revela que o critério norteador da vida do rei e dos que são admitidos à corte, é semelhante ao que, segundo as liturgias de ingresso, deve orientar a vida dos que são admitidos ao templo: a fidelidade à Lei. Portanto, enquanto no v. 2 o rei reconhece sua dependência de YHWH, no v. 6, parece estabelecer sua corte, de certa forma, em dependência ao templo. / [en] The relationship between worship and monarchy is analyzed in the light of Psalm 101, being emphasized the vv. 2 and 6, where above all, they are noticed indications to allow to explore this relationship. In the poem the king wants to sing the love and the right of YHWH, divine gifts granted to Israel and David, not only responding through the cult, but also through a faithful lifestyle according to the Law of YHWH. This life project, road without stain, becomes the criterion in the choice of his collaborators, and should rule the lives of all inhabitants of the city of God. Through the question when will you come to me? in v. 2, the king claims the arrival of YHWH to him, so that he might be capable to accomplish his fidelity purposes. In v. 6 the verb to serve, is used to designate the cultic service to God, and here it designates the service to the king, it seems to indicate the proximity between the monarchic atmosphere and the cultic atmosphere. This proximity also infers the royal speech, which reveals that the criterion that orientates the king s life and of those who are admitted to the court, is similar to what, according to the entrance liturgies, should guide the life of those who are admitted to the temple: the fidelity to the Law. Thus, in v. 2 the king recognizes his dependence on YHWH and, in v.6, the king establishes his court, in a certain way, in dependence on the temple.

This dissertation examines to what extent the transmission history of Codex Bezae’s Greek text of Acts shows awareness of the explicit quotations’ Old Testament origin, and to what extent this awareness played a role in the final formation of this manuscript’s text. The dissertation limits itself to explicit quotations from the Psalms, Isaiah and the Minor Prophets. Each explicit Old Testament quotation of these three books is discussed in the order of their appearance in Codex Bezae. In these discussions, special attention is paid to the layout of the text of the manuscript, the introductory formula of each explicit quotation and the text of each quotation as it appears in the codex. The aim of this discussion is to discern whether the variant readings and layout of the manuscript (i.e., variant as opposed to other Greek New Testament manuscripts) show Old Testament awareness or possible influence from the OT as opposed to the “initial” text of the New Testament. The variant readings of Codex Bezae are therefore measured against the pertinent Old Testament traditions (Hebrew, Greek and Latin). The aim of this investigation is to determine whether Old Testament awareness played any role in the formation of the text of Codex Bezae, not necessarily to solve textual difficulties in the given explicit quotations. By paying close attention to the awareness of the Old Testament in the Bezan tradition, an opportunity is afforded to glimpse into the stages of the transmission history of this text, to learn more about its users and the users of the text of previous manuscripts in its tradition, and to discover more about how the Old Testament was perceived in the early stages of Christianity. / Thesis (DD)--University of Pretoria, 2013. / gm2014 / New Testament Studies / unrestricted

This diploma thesis "Isaiah 49 as seen by Rhetorical Criticism: Between Doubts and Radical Hope" adopts the method of rhetorical criticism and applies it on a chosen biblical text from the 49th chapter of Isaiah. Rhetorical criticism is an exegetical method which, provided that the form of the text firmly relates to its content, tries by an attentive studying of the linguistic structures of the text to better understand the intended meaning of the author. This studying is of a synchronic character and uses structural and literary tools. It also pays attention to elements of persuasion. In the first chapter of this thesis, rhetorical criticism is introduced as well as its emergence in the second half of the 20th century and its subsequent development is described. In the second chapter, the method of this thesis is specified. It is then used in the third chapter, which is the core of the thesis, to interpret the chosen biblical text. The utilization of the method of rhetorical criticism is then evaluated in the final fourth chapter.

The Book of Mormon, having long been a work of great interest to me, became a natural area of study for my Master's program. I was directed by Roy W. Doxey and Paul R. Chessman who brought to my attention several areas of the Book of Mormon which needed to be investigated for clarification and deeper understanding. The area which was settled on centered around a book which was written seven years prior to the publishing of the Book of Mormon. The controversy which surrounds the View of the Hebrews by Ethan Smith is similar to the "Spalding Manuscript" controversy which for many years plagued believers of the Book of Mormon. Similar in the sense that some are now claiming that Joseph Smith plagerized Ethan Smith when writing the Book of Mormon, this problem is different in that the Solomon Spalding controversy raged only while his manuscript was unavailable while the Ethan Smith controvery is warming as more people become aware of View of Hebrews.

I detta examensarbete undersöker jag hur de två första skapelseberättelserna i Bibeln samt skapelseberättelserna i den babyloniska och kanaáneiska mytologin skildras i läromedel på 1960-, 1990- och 2000-talet. Syftet med studien var att undersöka hur skapelseskildringarna i första Mosebok skildras i läromedlen samt om de jämförs med tidigare skapelseberättelser i Främre Orienten. Studien syftade även till att se huruvida det skett förändringar i skildringen under årtiondena. I min bakgrund kommer jag först att presentera en överblick över den samhälleliga och religiösa kontexten som de människor i den dåtida främre orienten verkade i. Då detta är tillkomstområde för skapelseberättelserna i Enuma Elish, den kanaáneiska mytologin och Genesis syftar min presentation till att lättare kunna förstå hur de kan ha påverkat varandra. Metoden jag valde att använda är en komparativ kvalitativ analys av tre läromedel från 1960-talet, tre från 1990-talet och tre från 2000-talet. Resultatet har därefter presenterats i enlighet med den systematiserande undersökningsmetod jag har använt mig av. Syftet med den systematiserande undersökningen var att få en tydlig översikt över möjliga förändringar men även för att på ett enkelt sätt kunna behandla resultatet. Studiens resultat visade att läromedel på 1960-talet hade tydligare skildring och mer historiskt innehåll, medan på 1990-talet skildras den bibliska skapelsen mer som en saga med få texter om den historiska bakgrunden. Fokus i läromedel på 2000-talet låg på att skildra syftet med skapelseberättelserna mer än dess innehåll. / In this essay, I examine how the first two creation stories in the Bible and creation stories of the Babylonian and Canaanean mythology are portrayed in the teaching materials in the 1960s, 1990s and 2000s. The purpose of the study was to investigate if the creation stories in Genesis are mentioned in the school textbooks and if they are compared with earlier creation stories in the Near East. The study also aimed to see whether there have been changes in the portrayal over the decades. In my background, I will first present an overview of the social and religious context in which the people of the contemporary Near East lived in. As this is the geographical area of origin for the creation stories in the Enuma Elish, the Canaanean mythology and Genesis, the purpose of my background presentation is to make it easier to understand how they may have influenced each other. The method I chose is a comparative qualitative analysis of three teaching materials from the 1960s, three from the 1990s and three from the 2000s. The result is then presented in accordance with the systematizing research method I have used. The purpose of systematizing the survey was to get a clear overview of possible changes, but also as an easy way to process the results. The study results showed that the study materials in the 1960s had clearer depiction and more historical content, while in the 1990s the biblical creation are more described like a fairy tale, with few texts about the historical content. The focus of the study materials in the 2000s was on portraying the purpose of the creation stories over the content.