No description available.

The present thesis argues that the story of Judah and Tamar in Genesis 38 is to be read as the type narrative of the genealogical tensions within Genesis 37-50 and the Primary Narrative (Genesis- 2 Kings). Historical interpreters and literary critics have disagreed over whether this chapter is to be read as a disconnected episode or as a story integral to the surrounding narratives, often given the title 'the Joseph Story'. The argument here is that Genesis 38 does not simply belong to the socalled' Joseph Story' but is an essential partner to the surrounding chapters in the larger narrative running from Genesis to 2 Kings; the history of David's Judahite lineage. Genesis 38 indeed is about building Judah's and Tamar's family, which turns out to be at once Abraham's family and David's. From a narratological perspective, the main characters, Judah and Tamar, both play pivotal roles in this chapter and also in the wider story. Judah's character in Genesis 38 at a micro level represents him as the reluctant and despotic father of his family who is brought to accept his own failings. On the macro level, that is within Genesis 37-50, this transformation of Judah's character allows for his role to become that of family spokesman and leader of his brothers. While Joseph seems to be more powerful as the governor in Egypt, Judah ultimately has the more significant role as the deputy of Jacob's family in Canaan. Judah's character develops through the sequence 'Departure-Transition-Return'. In the end, Jacob's blessing of Judah (Gen. 49:8-12) is the most favourable he gives to any of his twelve sons. In retrospect, this creates for Judah the status of a fourth patriarch succeeding Jacob. As such, the argument is presented that the novella of Genesis 37-50 should not be labelled as it is traditionally 'the Joseph Story' or 'the Jacob Story'. Instead, it would be more accurate to call this unit The Story of Jacob and his Sons. Genesis 38 is situated in the novella as the epitome of the genealogical ambivalences that are the context for the whole Primary Narrative. Tamar, the sparring partner of her father-in-law Judah, shows a twofold role in her story in Genesis 38; she is both a matriarch within the Abrahamic lineage and at the same time the type of the marginal and widowed woman as mother in Israel. Surviving a period of trial as a childless widow, she finally succeeds in giving birth to the heirs of Judah by means of a plan that she herself devises. Tamar embodies all the key features of the role of the previous four matriarchs (Sarah, Rebekah, Leah and Rachel) and foreshadows the characteristics of women such as Ruth and Bathsheba who become the mothers of the Davidic line; they too are widows and marginal women within the Primary Narrative. Tamar can thus be presented as both the fifth matriarch. and also the representative of the later marginalised mothers of the Davidic line. Tamar is the crucial link. The characterisation of Judah and Tamar in Genesis 38 can be understood using the binary thematic-symmetrical structure and what I called the huckel-.lhajJed structure with its three themes: family building (+), shame (-) and deceit (-). These structures give this family a genealogical function which is typical in the Primary Narrative. Genesis 38, far from being some rather awkward insertion into the story of Joseph, is an integral part of ·the story of Jacob and his Sons'. Through the kind of genealogical twists which Genesis 38 epitomises, this wider story turns out, unexpectedly, not so much to be the story of Abraham's descendants, as the story of the Davidic line.

In Against Heresies, Irenaeus is renowned for formulating points of doctrine (e.g., "recapitulation" and the regula veritatis) that would be of great import in the development of early Christian thought. This thesis proposes that Irenaeus' contribution to theological hermeneutics is no less significant. In our first chapter, we argue that scholarship in the wake of Adolf Harnack has tended to inflate Irenaeus' notion of recapitulation without proper warrant. A more modest approach to recapitulation illuminates the primary context of this term: Irenaeus' bias toward origins and his corresponding use of Genesis creation texts to construct theology. Since the battle which Irenaeus engaged was principally a competition over how to read biblical texts as Christian Scripture, chapter two surveys his opponents. With an eye toward hermeneutical method, we detail and assess Valentinian interpretations of Genesis, as well as the dramatic readings of the "Ophites" which may have exerted a contributory influence. Chapters three and four examine Irenaeus' own theological uses of Genesis, particularly of two focal texts, Genesis 1.26 and 2.7. For Irenaeus, the imago Dei motif was well-suited for elaborating a comprehensive vision of God's economy because it could be used flexibly to locate humanity inside its span: from human origination, through fall and restoration, to eschatological destiny. The "breath of life" text was found conducive for exceptionally wide typological readings. By using it to paint a portrait of God, Irenaeus also aims to supply a more satisfying anthropological sketch than the Valentinians can offer. The purposeful work of the Father, through his two hands (Son and Spirit), will present the human creation as fully alive - in body no less than soul. In the end, this thesis points to the contemporary relevance of Irenaeus' hermeneutic, his view of protology, and his non-Platonic anthropology.

Musar leMevin (4Q415—418; 423; 1Q26) is a sapiential document from the Qumran library. This previously unknown composition has become the focus of considerable scholarly attention in the last ten years. Among the many observations made on the document is its focus upon aspects of creation. Most notably, the otherwise rare phrase חחת has been considered by some to allude to the order of creation. It has also been observed that a number of significant allusions to Genesis 1-3 occur in the document. For instance, 4Q416 2 iii-iv allude to Genesis 2.20-25 in a female leaving her mother and father. 4Q423 1， 2 і alludes to the Garden of Eden. 4Q416 1 is concerned with cosmology based upon creation. While these and other observations have been discussed to a limited degree, no sustained study has been conducted on allusions to Genesis creation traditions throughout Musar leMevin, This thesis approaches the question of the use of Genesis creation traditions in the following manner. It is hypothesised that an examination of allusions to Genesis 1-3 maybe valuable for interpreting the document. In chapter one, previous research on the document is reviewed and remaining unresolved issues suggested. Among the unresolved issues are a thorough understanding of anthropology and angelology in the document. In chapter two, a methodology is developed for identifying and adjudicating occurrences of allusions. Chapter three, on the basis of criteria set forth in chapter two, identifies nearly twenty allusions to Genesis 1-3 in Musar leMevin. Chapter four is dedicated to exploring anthropology and angelology on the basis of two significant allusions to Genesis 1.26-27 (4Q416 2 ііі 15-18; 4Q417 1 і 15-18) and an exegetical tradition of angelic participation in creation. Chapter five is concerned with addresses about females and directed to a female based upon a cluster of allusions to creation traditions. In conclusion, creation traditions are seen to be formative for wisdom instruction in the document and elucidate (1) angelology and anthropology; and (2) how the phrase תחתח may be better understood.

Biblical and Ancient Studies / M. Th. (Old Testament)

Biblical and Ancient Studies / M. Th. (Old Testament)

The Joseph narrative (Gn 37-50) has fascinated scholars since the discovery of sources in the Pentateuch. However, it was Gerhard von Rad (1901-1971) who opened scholars’ eyes to the wisdom current in the narrative. In recent years, narrative criticism became an important exegetical toll to analyze biblical stories. The dissertation makes use of the “quinary scheme” which narrative critics identified in some story plots since this scheme fits the plot of the Joseph narrative like a glove. There is an “initial situation”, a “complication”, a “transforming action”, a “denouement” and a “final situation”. However, the dissertation also takes the Israelite understanding of wisdom into account in assessing whether the different characters acted in a responsible or irresponsible way. Each of the sections of the plot is scrutinized to see how the different characters behave and to judge whether that behaviour can be classified as responsible in a wisdom sense. / Biblical and Ancient studies / M. Th. (Old Testament)

The Joseph narrative (Gn 37-50) has fascinated scholars since the discovery of sources in the Pentateuch. However, it was Gerhard von Rad (1901-1971) who opened scholars’ eyes to the wisdom current in the narrative. In recent years, narrative criticism became an important exegetical toll to analyze biblical stories. The dissertation makes use of the “quinary scheme” which narrative critics identified in some story plots since this scheme fits the plot of the Joseph narrative like a glove. There is an “initial situation”, a “complication”, a “transforming action”, a “denouement” and a “final situation”. However, the dissertation also takes the Israelite understanding of wisdom into account in assessing whether the different characters acted in a responsible or irresponsible way. Each of the sections of the plot is scrutinized to see how the different characters behave and to judge whether that behaviour can be classified as responsible in a wisdom sense. / Biblical and Ancient studies / M. Th. (Old Testament)

This study attempts to offer an ecological interpretation of Genesis 1: 1-2:4a in view of the question as to what extent this passage bears footprints of anthropocentrism, on the one hand, and/or ecological wisdom, on the other hand. Extant ecological readings of this text tend to either recover its ecofriendliness, or they criticise the text on the basis of its dominion and subdual language in Genesis 1:26-28 which seems to go against the grain of ecological sensibilities. In resonance with revisionist readings, this study shows that the only way to mollify the dominion language of Genesis I :26-28 is to read this section as part of the whole Priestly creation account. Elements of the exilic context and many literary features of Genesis I: l-2:4a present humans as a member of a world of interdependences. Hence, accusing Genesis I: l-2:4a of lying at the root of modern indifference towards nature, is not the whole story. / Old Testament & Ancient Near Eastern Studies / M. A. (Biblical Studies)

This study attempts to offer an ecological interpretation of Genesis 1: 1-2:4a in view of the question as to what extent this passage bears footprints of anthropocentrism, on the one hand, and/or ecological wisdom, on the other hand. Extant ecological readings of this text tend to either recover its ecofriendliness, or they criticise the text on the basis of its dominion and subdual language in Genesis 1:26-28 which seems to go against the grain of ecological sensibilities. In resonance with revisionist readings, this study shows that the only way to mollify the dominion language of Genesis I :26-28 is to read this section as part of the whole Priestly creation account. Elements of the exilic context and many literary features of Genesis I: l-2:4a present humans as a member of a world of interdependences. Hence, accusing Genesis I: l-2:4a of lying at the root of modern indifference towards nature, is not the whole story. / Biblical and Ancient Studies / M. A. (Biblical Studies)