This thesis deals with finding topics for dramatical education in biblical stories. First part talks about history of Bible, her division and content. Second part is dedicated to three biblical stories – Ester, David and Goliath, Jonah. In the thesis you can find retelling of these stories from Bible and then possible topics that you can find in these stories. These topics are divided in two categories – for the general public and for theological group. Third part is a description of working on dramatical production of biblical story Jonah. Screenplay of this dramatical play is also a part of this thesis.

A mosquito once landed in a nudist colony. "How very excellent," he was heard to remark, "But just where do I begin?" This is the dilemma faced by any critic dealing with tne Pentateuch. If he examines the whole, then he is open to the charge that he has carried his conclusions about one book over into his consideration of the others. On the other hand, when he treats one book by itself, he is always in danger of a certain off-balance. This thesis falls into the letter class of investigation; it is therefore admitted that there are a certain number of loose ends, although every attempt will be made to see <u>Numbers</u> in the context of the Pentateuch as a whole. Nonetheless it is apparent that it is legitimate to consider a book of the Pentateuch by itself. For example, <u>Genesis</u>, although written as part of a series in its present form, can be dealt with as a book having meaning in itself. The theory that the present division of the Pentateuch into five books is a result of a mechanical process after the work was completed is not axiomatic. To the contrary it will be argued that the <u>Book of Numbers</u> is a book in the same sense that Genesis is a book, namely a part of a series, but with a specific theme and purpose of its own.

The thesis deals with the Czech translations of the Old Testament, the New Testament or the whole Holy Bible, which where made between 1900-2010. It introduces the Scripture translators and their collaborators, the origin of particular translations, the reviews in press, responses to their editions. It only makes a general passing comment about the linguistic aspect of the translations, however it indicates trends, which influenced some of the translators in their work.

Scholars have long debated the nature of Paul’s opponents in the book of Colossians. This thesis approaches the debate from a methodological standpoint and contends that Paul was not actually confronting active opponents when he wrote the letter. This thesis seeks to demonstrate that the challenge of reconstructing a singular opponent arises not only from the limitations of textual and historical evidence but also from the assumptions and methodologies inherent to historical approaches to the text. By modifying these assumptions and adjusting the methodology, Paul’s letter takes on a new relationship to its historical context. Paul writes the letter to the churches in the Lycus Valley in a desire to develop their identity as a new people in Christ and to appeal to them to live a new kind of life in Christ. His warnings in Col 2 function as oppositional rhetoric contrasting the religious practices of the Lycus Valley with this new life in Christ. Paul’s warnings are therefore broadly representative of the ancient world yet focused especially on two threads of historical referents, Judaism and pagan religions. This thesis engages in epistolary, rhetorical, and historical analysis to demonstrate how Paul uses the historical practices of these two referents to create a broad contrast between the body of Christ and the religious world of the Lycus Valley.

The apostle Paul's presentation of his own physical body within the Corinthian correspondence functions as a gender-nuanced argument for authoritative leadership that mirrors the humiliated and shameful glory of the crucified Christ. Paul is committed to exercising his authority only in keeping with weakness, lack of rhetorical power, and feminized shame. He boasts that his own servile and feminizing sufferings are patterned after those of Christ. Even the apostle's apparently glorious experiences are accompanied by the infliction of suffering and the removal of an ability or right to speak. Lastly, his Sinai account demonstrates that even Paul's boast of open speech and self-disclosure is implicated in a feminizing act of unveiling his own shame and weakness. Even as he argues for his superiority to Moses on the basis of what at first glance appears to be a masculine apostolic boldness, the apostle's status is called into question. For his boldness and openness of self-presentation habitually reveal Paul to be shamefully weak and socially feminized. Paul's willing self-humiliation is predicated upon an insistence that in his body he will mirror the socially-gendered shame and weakness of the glorious and powerful crucified Christ.

This thesis takes a fresh approach to the pursuit of wisdom in Proverbs 1–9 in its final form by treating it as a reading drama and analysing the dynamics of that drama in selected texts. This approach creates a new conceptual metaphor, which explains the abstract concept of pursing wisdom in the concrete image of a journey and reveals the sequence of events which construct that drama. It then proposes an analysis of motions and emotions as indicators delineating the transformations in the dyadic relationships. Those transformations are the dynamics of the drama. The analysis involves the study of: (1) imperatival expressions, denoting anticipated movements of the audience, (2) declarative clauses, indicating physical movement, (3) words of emotion, denoting psychological movements in the dyad and (4) pathos, referring to the emotion generated or anticipated in the audience. The study observes a chronological sequence and a plot and shows a gradation in intimacy and distance, indicated respectively by love and hate, between Woman Wisdom and the Young Man who is the recipient of the teachings and stands in the place of the actual reader. It looks too at physical movement and gradation in the Strange Woman's advances toward him. The application of Martin Buber's theory of “I and Thou” to the dyad of the Young Man and wisdom/Woman Wisdom illuminates the complementary and indispensable “I-It” and “I-Thou” attitudes which indicate respectively an intellectual learning of wisdom and a loving commitment to Woman Wisdom. The Young Man's partaking of Woman Wisdom's banquet is the high point of the “I-Thou” encounter and the climax of the progressive relationship between them. That successful conclusion to the pursuit is the fulfilment of a commitment to the “eternal Thou.” The fear of Yahweh has been the beginning and the end of the pursuit of wisdom.

ABSTRACT THE KINGDOM OF GOD AS A FRAMEWORK FOR EVANGELICAL BIBLICAL HERMENEUTICS Daniel Lane Patterson, Ph.D. The Southern Baptist Theological Seminary, 2015 Chairman: Dr. Russell D. Moore This dissertation explores the theological relationship between the Word of God and the kingdom of God as it relates to biblical hermeneutics, arguing that the kingdom of God should function as a central organizing principle in the area of evangelical biblical hermeneutics—as it offers a unified theological vision of the relationship between the Bible, the interpreter, and biblical interpretation and has the explanatory power to inform and enrich evangelical theology at several key points. Chapter 1 introduces the topic of kingdom-focused biblical hermeneutics in the context of its emergence from the evangelical consensus on the kingdom of God. It offers the thesis of this study and highlights the uniqueness of the study—showing how, though much work has been done on the nature of the kingdom, the doctrine of Scripture, and the discipline of biblical hermeneutics, this project joins all three showing how each are interrelated and enriched by a thoroughgoing interaction with the kingdom of God. Chapter 2 examines the relationship between kingdom and Scripture. It explores the way in which the kingdom of God is a central theme in Scripture, the way in which Scripture functions to bring about the kingdom, and how integrating kingdom thought can enrich an evangelical doctrine of Scripture, especially with respect to Scripture’s authority, sufficiency, and trustworthiness. Chapter 3 considers the impact of the kingdom of God on the interpreter, standing in need as he is of redemption and renewal. Because both interpretation and the interpreter of Scripture are marred by sin, the redemption wrought through the victory of the kingdom has distinct implications for how one approaches the Bible in interpretation, especially with respect to one’s understanding of the impact of sin on the hermeneutic process, the nature of obedience in the interpretation of Scripture, the renewal of the interpreter, and the ecclesial context of interpretation. Chapter 4 discusses the relationship between the kingdom and the process of interpretation itself. It explores and evaluates a number of current approaches to biblical hermeneutics so as to show how a kingdom focus can inform and enhance these models. Additionally, this chapter argues that the kingdom forms the shape of Scripture and the act of interpretation, and also conceives of the interpretive task as an act of kingdom warfare. As such, it carries implications for the way the interpreter conceives of authorial intention, meaning, public and private reading, exegesis, and application. Chapter 5 concludes the study by summarizing the arguments of the dissertation and offering possibilities for future study. It reaffirms the importance of the kingdom focus this study proposes and suggests ways that biblical hermeneutics and evangelical theology can benefit from further research on the centrality of the kingdom of God in biblical and systematic theology.

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This thesis employs a historical-critical approach to explore the theme of 'the Gentiles' in Zechariah's vision reports. Chapter 1 introduces the aim and methodology and the four texts to be studied, viz. Zech 1:15, 2:4, 12-13 and 15a [Eng. 1:21; 2:8-9 and 11a]. It provides a literature review, a proposal, namely that YHWH's attitude toward the Gentiles in Zechariah's vision reports is coherent throughout, describes the structure of the thesis, and gives an explanation of terminology. Chapter 2 investigates the literary and historical contexts of the relevant texts. It argues that the series of vision reports (Zech 1:8-6:8) is a compositional unity. The oracular material is as integral as the visionary material and so both forms of material may be examined for evidence of the meaning of the four texts. This chapter also explores the international situation in the ancient Near East around the date, the integral character of which is supported, in Zech 1:7. Chapter 3 investigates the four texts from three perspectives: whether all the components are integral, what the texts mean, and who 'the Gentiles' referred to as גוים are. This chapter reaches the conclusions that all of the components in the MT readings of the four texts are probably original and that the גוים in the texts refers to two distinct sets of Gentiles, viz. Nebuchadnezzar's army of Chaldean tribes (Zech 1:15; 2:4 and 12-13) and Gentiles in general (Zech 2:15a). This division explains the different views of the Gentiles in the abovementioned four texts. Chapter 4 argues that the message concerning YHWH's attitude toward the Gentiles in the four texts is coherent and would have been relevant to the contemporary Judahites in sixth-century Yehud. Chapter 5 provides concluding remarks.