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Since the 1970s the application of narrative analysis to the Joseph Story has enriched its reading. But those who apply this method to the narrative produce significantly different results in terms of what its theme is. The aim of this thesis is to investigate the reasons for this and to articulate as objectively as possible the theme of the Joseph Story. Chapter One establishes the context of this investigation by evaluating the major narrative readings of the Joseph Story. It reveals that those who apply narrative methodologies to the story come to different conclusions about what its theme is. It notes that the different results could be due to different narrative approaches, the literary context of the narrative, and the complex nature of the text itself. We choose Humphreys, Longacre, and Turner as our dialogue partners because they represent different narrative methods of reading the Joseph Story. The reference terms `narrative criticism' and `theme' are then defined. Chapter Two argues that the way to overcome the confusion concerning the theme (s) of the Joseph Story is to use a methodology that addresses the limitations of the literary approaches applied to the narrative and takes note of the wider literary context of Genesis and the rich nature of the text. This chapter then proposes a narrative methodology of `triangulation' that comprises plot analysis, text-linguistics and poetics. Chapters three, four and five apply this methodology to the entire narrative in Genesis 37-50 via a detailed analysis of Genesis 37,44-45, and 49-50, the beginning, middle and end of the narrative, respectively. The motifs that emerge from our analysis are family breakdown, power, providence, blessing, and land. Chapter six concludes that each of these motifs is a key concern of the Joseph Story but none by itself adequately articulates the story's theme. It is the ecology of these motifs that enunciates the theme: God's providential work with and through Jacob's dysfunctional family, preserving it and blessing others.

This thesis seeks to contribute to the theory and practice of theological interpretation by explicating the inner coherence of B. S. Childs' "canonical approach" and by exemplifying that approach in an interpretation of Psalm 24. Part 1 concerns the theory. In this section I argue that Childs' approach rests upon a particular understanding of the nature of the Biblical text. In short, it has a twofold function, that of witnessing to the reality of God and that of shaping the community of faith in light of that reality. The God to whom it witnesses is himself involved in this witnessing activity in that he both evokes and infuses the tradition with his Spirit so that he may be known. The hermeneutical implication is that interpretation must attempt to grasp the reality "behind" the text while respecting the particular form in which that reality has been rendered. The result is a multi-level approach to interpretation involving a continuous dialectic between the witness (verbum) and its content (res). The affirmation of the nature of Scripture as an ongoing vehicle of revelation also implies the significance of the history of faithful Christian interpretation. Part 2 seeks to exemplify this approach by showing how such a multi-level interpretation of Psalm 24 is both possible and fruitful for our understanding of the reality to which it witnesses. I achieve this by moving through several stages. After reviewing contemporary methodology, I first provide a poetic analysis of the Psalm and conclude that it witnesses to the economy of God in a bid to call Israel to realize its true identity. I then provide a hypothesis of how the final form of the psalm is a result of a tradition historical process with its roots in the pre-exilic temple liturgy. This historical perspective not only clarifies the poetic shape of the psalm, it provides a bridge to discussing the question of the nature of the reality experienced within Israel's cult. I conclude that there is a parallel between the structure of this reality and the shape of Ps 24. I then both confirm and attempt to deepen our understanding of this reality by following canonical pointers internal to the psalm to three other bodies of text: Samuel, the Psalter, and Isaiah. Key to this broader context is the agency of the David found in Ps 24's superscription. I conclude my analysis by suggesting how a better grasp of the divine economy in the light of Christ may help us better understand the inner unity of Ps 24 itself.

This thesis examines the importance, in the search for justice and liberation in Malawi, of reading the bible through the eyes of women and the oppressed. Serious questions have been raised in Malawian Church and Society concerning the inferiority and subordination of women and the oppressed, particularly the poor and marginalised groups and their role and place in the holy ministry. Since the establishment of the Presbyterian Church in Malawi nearly 130 years ago, women and the oppressed groups have been discriminated against in various ways. They have not taken an active share and responsibility in the whole community life of society, and have not participated fully and more widely in the various fields of the Church’s structures. The thesis critically challenges the patriarchal reading of the texts which oppresses and marginalises women, and seeks to bring respect and dignity to them by employing a historical critical reading that leads to a liberative reading. Since patriarchal reading of the texts does not bring justice and liberation to women, the thesis engages in a liberative reading that traces and restores women’s history in Mark. Our liberative reading claims that the Christian past is not just a male past where women participated only on the fringes or were not active at all, but it is as well a women’s own past. Hence, the readings of Mark 5:24-43 & 7:24-30 provide sufficient indicators for such a history of women as followers of Jesus and leading members of the early Christian communities. Thus our historical critical reading seeks to transform patriarchal reading of the texts to liberative readings that incorporate all people, men and women, upper and lower classes, different cultures and races, the powerful and the weak.

1 Cor 8.1-11.1 concerns the subject of idolatry in first-century Christianity and ancient Judaism. Jews and Christians differ over what constitutes idolatry; and even within ancient Judaism and early Christianity, there was no consensus on what it meant. The NT passage concerns three parties, i.e. Paul, the ‘strong’, and the ‘weak’, who differed over idolatrous practices. Scholarly opinions concerning this particular passage differ significantly and one of the most important reasons for this state of affairs is the ambiguity of the definition of idolatry. In this thesis, a set of definitions are set up which are applied to the examination of the various relevant Diaspora Jewish literature, inscriptions and papyri, and finally the NT passage. And this reveals that while there is a package of definitions of idolatry, these definitions do not always operate as a package. Jews adopted different definitions and so carved out spaces for themselves. Some Jews adopted a blanket condemnation of anything related to Gentile religions and idols, e.g. Philo, Josephus, Joseph and Aseneth, and such like. Such Jews operated with strict definitions of idolatry and condemned everything related to idols and their makers. Other Jews operated with different definitions, although they still held the view that there was only one God. They did not condemn other religious traditions but held a concept that allowed the identification of the one true God with other people’s Gods, i.e. other people in fact worshipped the true God but called him by different names. These differences of opinion parallel those of the three parties in the NT passage under investigation. The ‘strong’ believed that there was only one God and that idols were nothing in the world. This view is held by both strict as well as accommodating Jews. But they differed over how this view might be applied. The ‘strong’ in Corinth applied this knowledge to justify their attendance at pagan temples and their consumption of idol-meat, and even possible participation in the pagan religious rituals.

Chapter One introduces the study by setting out an understanding of sacred space using social anthropology and social space using the theoretical work of Henri Lefebvre. The importance of space to human experience is highlighted with a view to application to the life of Jesus, understood in light of the social situation of his day. A specific text, Genesis Ten (the Table of Nations), is the focus of Chapter Two. Re-readings of the text in Jubilees and Josephus’ Antiquities show very different spatialisations and views of cosmic order. They also come out of very different settings in life and show something of the ways that land (in relationship to other nations) could be understood in the Second Temple Period. Chapter Three explores the meaning of the temple as the central sacred space in the first century and also as a strong economic and political centre. There was devotion to the temple, but also opposition to it. Jesus’ action in the temple shows a break with the institution without a clear indication of its restoration. Purity, the topic of Chapter Four, was widely practised in the first century. Conventionally associated with the purity of the land and separation from the gentiles, interpretation of the laws of purity was a concern of groups such as the Sadducees, Pharisees, ‘Qumranites’ and Samaritans. John’s baptism in the Jordan is highly symbolic and is comparable to the sign prophets in Josephus who take up the biblical themes of exodus and entry into the land. Jesus primarily associates uncleanness with demons; he exorcises them and heals (by touching) individuals who would be considered impure. He practices table fellowship with ‘sinners’ and emphasises love of enemies. Jesus’ mission is itinerant (not located) and rejects current notions of purity. An alternative model of governance in the eschaton is offered by Jesus in his calling together of a group of twelve. Chapter Five explores traditional tribal and spatial associations with ‘twelve’ and their importance for Jesus’ symbolic use of ‘the twelve’ which includes the notion of gathering. Finally, Chapter Six draws the study together to set Jesus in relationship to land as a Galilean millenarian prophet.

This thesis is a comparative study of the influence of the Book of Isaiah on the Sibylline Oracles, (some of) the Qumran sectarian writings and Romans. Equal time and energy have been devoted to studying the use of Isaiah by Paul and some of his kinspeople such as the Jewish Sibyls who are responsible for the Jewish material in Sibylline Oracles 3 and 5 and the Qumran sectarians. This enables a comparison between Paul and other Jewish writers in order that better appreciation of the distinctive features of the Apostle's use of Scripture, both hermeneutical and theological, may be achieved. To attain this goal, I have utilized the source-influence approach and the concept of "contextual circles", seeking to appraise from different angles in what way and how much these writers were influenced by the sayings of their predecessor Isaiah. My study has led to the conclusion that the legacy of Isaiah in the Jewish Sibyls, the Qumran sectarians, and especially Paul is profound. Not only in their language have traces of the Isaianic influence readily been found; also in their ideological/theological thinking and beliefs, the Isaianic tradition plays a significant part. These writers, in utilizing the Isaianic material, all expressed a deep concern about the future of Israel. Despite this, however, they developed very different understandings of the implications of the prophet's vision about it. Regarding hermeneutical techniques, Paul shows little sign of difference from his fellow Jewish writers, except that a very distinct dimension of "alreadyness" is exhibited in his exposition/appropriation of the prophet's sayings. Most importantly, both the Third Sibyl and Paul utilized the Isaianic material that concerns the destiny of the nations vis-à-vis Israel's eschatological revival. However, unlike Paul, the Sibyl failed to see that, in God's salvific plan of all humanity, the salvation of Israel is paradoxically tied up with that of the nations into one complex of eschatological event.

Building upon recent insights of classical research re family life in antiquity, this investigation combines the study of the family as social reality and as metaphor in order to explore the relationships between Paul and the Thessalonians and the Thessalonians' relationships to one another. An in-depth investigation of 1 Thessalonians - Paul's earliest extant letter - is justified since it is here that we find a heavy preponderance of fictive-kinship terms. Chapter 1 reviews the most recent literature where we note that Paul's familial metaphors are briefly considered within the broader social context of Pauline Christianity. Some scholars assume (e.g. Meeks et al.) that the terms 'brother/sister' indicate that Paul's earliest communities are non-hierarchical in structure. Others (e.g. Castelli) argue that Paul's paternal role is solely understood in hierarchical terms and take little account of the composite nature of such a role. A full survey of parent-child and brotherly relations in antiquity, and the implications this might have for Paul, is called for. The theoretical base under-girding this study, that of 'metaphor theory', is ten set out. Using the insights of linguists (e.g. Lakoff and Johnson) a basic working definition for metaphor is established. It is highly likely that Paul is drawing on a familiar source field (the family in antiquity) to describe Christian relations as a family. Other aspects of metaphors such as extension and coherence are discussed in relation to Paul and their usefulness to this investigation. An in-depth study of aspects of family life (i.e. parent-child and brotherly relations) in the ancient world is carried out in chapters 2, 3 and 4. A broad range of sources literary and non-literary (Jewish and non-Jewish) are studied to determine the normal social expectations of household members. In chapter 2 and 3 parent-child obligations are the focus whilst chapter 4 deals with brotherly responsibilities. A number of stock meanings for both relationships are identified. For example, fathers are superior to their children, exercise authority over them, and are to be an example for them to follow. Parents are expected to love their offspring but whereas a mother's role is to nurture her children, a father is supposed to instruct them. Children reciprocate by loving, obeying, honouring and caring for their parents.

This thesis presents an interdisciplinary study in certain aspects of biblical hermeneutics from the point of view of speech act theory. After an introduction indicating the possible scope of such a study in relation to well established hermeneutical issues within theological and biblical studies, the thesis falls into two parts. In part one, the philosophical claims of speech act theory are examined. A particular focus is the question of criteria for demarcating speech acts and for appropriating the theory for the case of written texts. A distinction between 'strong' and 'weak' speech acts is proposed, and it is argued that the notion of construal so central to speech act theory is also best viewed across a spectrum of strengths. These criteria suggest responses to certain prominent objections to the hermeneutical relevance of speech act theory. They also point away from any form of 'speech act criticism' and towards an eclectic approach to relevant biblical texts. Consideration is therefore given to determining which texts merit such a study. Part two of the thesis begins by reviewing major attempts to utilise speech act theory in this way, focusing in particular on the work of Donald Evans, and modifying his approach in order to articulate some central elements of a 'hermeneutic of self-involvement'. The burden of part two is then to explore this hermeneutic with reference to three particular speech acts which occur in the New Testament, those of confession, of forgiveness, and of teaching. These chapters attempt to demonstrate in practice what it means to appropriate speech act theory for the task of biblical interpretation, showing in the process that the perspective involved is a multi-disciplinary one. Some of the implications of the development of such a hermeneutic are sketched out by way of conclusion.

The study of place in Deuteronomy is often centred around issues related to the chosen place. In recent years, scholars in a variety of disciplines have developed an interest in the nature of place and in place’s influence on individuals and society. Their research suggests that within Deuteronomic studies, the traditional conversations about the chosen place do not adequately address the full complexity of Deuteronomy’s place. This study investigates place as conveyed in Deuteronomy using a philosophical and sociological understanding of place. The interdisciplinary approach highlights the multiple factors that contribute to the intricate structure of place. The first half of the study begins with analysing the creation narratives that underscore the importance of Israel’s participation in placemaking and also the use of memory to create the ethical motivator for dwelling together in place. The second half of the study focuses on the law code and the internal placial structure built on a mutual relationship between the chosen place and rest of the land. The analysis reveals that Deuteronomy understands place as something bigger and more intricate than the chosen place. The centralising programme in Deuteronomy challenges a tribal and localised perspective of place and also a politicised and centralised perspective of place that diverts responsibility from the majority of the people. Deuteronomy diminished the importance of an elite class of society, including the king who is not given a significant physical or social place to bolster his authority. Israel possesses the land as caretakers of the gift God has given to all the people, and they dwell in the land with the chosen place at the centre of society and with the rigorous demands to maintain purity throughout the land. Deuteronomy makes all the people liable for one another and for the non-human creation in their care.