Diss.--Katholisch-theologischen Fakultät--Würzburg--Bayerische Julius-Maximilians Universität Würzburg, 2000-2001. / Bibliogr. p. 342-400. Index.

Texte remanié de: Doktorarbeit--Evangelisch-theologische Fakultät--Heidelberg--Universität, 2000. / Bibliogr. p. 305-326. Index.

Thesis (doctoral)--Universität, Greifswald, 2004. / Includes bibliographical references (p. 235-255) and indexes.

Univ., Diss.--Greifswald, 2004.

Thesis (M.A.)--Southern California College, 1999. / Includes bibliographical references (leaves 125-151).

Ph. D. Thesis--Drew University, 1988. / Bibliogr. p. 124-136. Index.

Texte remanié de: Diss.--Philosophy--Cambridge, 1967. / Bibliogr. p. 211-237. Index.

Thesis (DTh (Old and New Testament))--University of Stellenbosch, 2009. / The Balaam narratives of Numbers 22-24 have long proven to be a source of fascination for readers of the Old Testament. The narratives present Balaam as a faithful ‘word-of-Yahweh’ prophet. However, the Tale of the Donkey (22:22-35) portrays him as an ‘unseeing’ prophet intent on personal gain. How does one explain the conflicting views of Balaam within the narratives of Numbers 22-24? Socio-rhetorical criticism was employed as a methodology to examine the development of these conflicting views of Balaam. An analysis of the Inner Texture revealed that the repeated themes 'seeing’, ‘blessing’, and ‘cursing’ are central to the narratives, and serve to connect Balaam with the paradigmatic prophet Moses of Exodus 3 and Deuteronomy 18. The study of the narratives’ Intertexture revealed numerous inner-biblical allusions, and considered the possible relevance of the Deir ‘Alla texts to the narratives. The Social-cultural and Ideological textures of the narratives suggest that a process of prophetic redefinition took place during either the late pre-exilic or exilic periods, which resulted in the exclusion of divination from Israel’s prophetic tradition. Prophets entered into an alliance with the priests in order to centralise religious authority and place the focus of ‘prophecy’ on the exposition and application of Torah. A consideration of the theological texture of the narratives suggested that this process of prophetic redefinition continued into the early post-exilic period, and ultimately led to a re-evaluation of Balaam. Wide-spread xenophobia within early Yehud contributed to Balaam’s final demise, as later reception history within the Old Testament portrays Balaam as responsible for inciting Israel’s apostasy in Numbers 25. The Tale of the Donkey is integrated into the narratives of Numbers 22-24 by priestly writers in order to distance Balaam from Israel’s prophetic tradition. The result is a dynamic theological synthesis that recalls both an earlier period in which divination was accepted as part of Israel’s prophetic tradition, and a new perspective focused on the exposition and application of Torah. The Balaam narratives of Numbers 22-24 serve as the theological ‘hinge’ or ‘fulcrum’ of the book of Numbers, recalling both the old generation of rebellion, and the new generation of hope that will re-enter the land of promise. The Balaam narratives of Numbers 22-24 serve to powerfully proclaim that Yahweh’s purpose to bless his people will not be thwarted by the intrigues of Israel’s enemies, or Israel’s past disobedience.

Submitted by Noeme Timbo (noeme.timbo@metodista.br) on 2016-08-11T17:50:19Z No. of bitstreams: 1 Tese Geraldo de Oliveira Souza.pdf: 2523255 bytes, checksum: 424c8da978a4a8f7daae6ef9feb29c36 (MD5) / Made available in DSpace on 2016-08-11T17:50:19Z (GMT). No. of bitstreams: 1 Tese Geraldo de Oliveira Souza.pdf: 2523255 bytes, checksum: 424c8da978a4a8f7daae6ef9feb29c36 (MD5) Previous issue date: 2016-03-22 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The present research aims to assess exegetically the text found in the Bible, notably in the Book of Numbers chapters 22-24 which describes a character known as Balaam. The research also aims to study the Pantheon of Divinities reported in the same text, as well as the texts discovered in Deir Alla, in Jordan, which also mention a character called Balaam, probably the same character appearing in the Book of Numbers 22-24. The development of this research has been motivated by the finding of concepts related to different divine names in the text and by the existing prophetism outside Israel. Moreover, the view of hermeneutic possibilities opening from the reading of that biblical text was important to the decision making. Until then, according to the general concept, Israel was the only country where the “true” prophets existed and where the veneration for a single God prevailed (monotheism). So, it has been interesting to realize, mainly through the reading of biblic books, that the prophetism was not restricted to Israel. The prophetism precedes the formation of ancient Israel and it already existed in the Middle East lands. Furthermore, the ancient Israel, when formed, took much time to become monotheist. After all, who is Balaam, son of Beor? We will study his personal characteristics and his mission. We will analyse Deir Alla texts about Balaam and his mediator character nature that stays between the divine and the human. He was presented as a great prophet, famous in the role of divine presages interpreter. We will also analyse the important issue related to Pantheon of Gods appearing in Balaan’s narrative, such as El, Elyon Elohim and Shaddai, beyond Yahweh. At first, we understand that the text got a connection with the society in which it was written. Using the exegetical methodology, we will proceed with the text analysis, trying to understand its contents in depth, but always considering its historical and social setting. It’s worth remembering here that the scenario was presented by a prophet who is not Israeli, but is the one that says gods’ blessings over Israel and also pronounces curses for Israel’s enemies. We realize that part of the text under study is presented from the perspective of Israel in relation to the other countries. Therefore, the research confirms that the chapters 22-24 of the Book of Numbers, besides showing us a non-Israeli prophet equal to the Bible’s prophets, it also evidences that the Pantheon of Divinities was worshiped by Israel. Moreover, their names were, in fact, epithets of the same divinity, in this case YHWH. The research still advocates the existence of a project of political and military domination of Israel over the surrounding nations. / A presente pesquisa busca avaliar exegeticamente o texto que se encontra na Bíblia, especificamente no livro de Números capítulos 22-24 que relata sobre um personagem conhecido como Balaão. A pesquisa tem também como objeto o estudo sobre o panteão de divindades relatado no mesmo texto, assim como também o estudo dos textos descobertos em Deir Alla, na Jordânia, que apresentam um personagem designado como Balaão, possivelmente o mesmo personagem de Nm 22-24. A motivação que levou ao desenvolvimento dessa pesquisa foi o fato de se ter deparado com os conceitos dos diversos nomes divinos exibidos no texto, além da questão do profetismo fora de Israel, assim como as possibilidades hermenêuticas que se abrem para a leitura desse texto bíblico. O conceito geral sempre foi o de que Israel era a única nação onde existiam “verdadeiros” profetas e uma adoração a um único Deus, o “monoteísmo”. O que despertou interesse foi perceber, especialmente por meio da leitura dos livros bíblicos, que o profetismo não se restringiu somente a Israel. Ele antecede à formação do antigo Israel e já existia no âmbito das terras do antigo Oriente Médio, e que Israel ainda demorou muito tempo para ser monoteísta. Quem é esse Balaão, filho de Beor? Estudaremos sobre sua pessoa e sua missão. Examinaremos os textos de Deir Alla sobre Balaão e sua natureza de personagem mediador entre o divino e o humano. Esse personagem é apresentado como um grande profeta e que era famoso como intérprete de presságios divinos. Analisaremos a importante questão sobre o panteão de deuses que são apresentados na narrativa de Balaão nomeados como: El, Elyon Elohim e Shaddai, além de Yahweh. Entendemos, a princípio, que o texto possui uma conexão com a sociedade na qual foi criado e usando da metodologia exegética, faremos uma análise da narrativa em questão, buscando compreender o sentido do texto, dentro de seu cenário histórico e social. Cenário este, que nos apresentou esse profeta, não israelita, que profere bênçãos dos deuses sobre Israel e que, além disso, pronuncia maldições sobre os inimigos desse mesmo Israel. Percebemos que, parte do texto pesquisado é apresentado sob a ótica de Israel sobre as outras nações. A pesquisa defende, portanto, que o texto de Nm 22-24, além de nos apresentar um profeta fora de Israel igual aos profetas da Bíblia, defende que, o panteão de divindades também era adorado por Israel e que tais nomes são epítetos de uma mesma divindade, no caso YHWH. Defende, também, um delineamento de um projeto de domínio político e militar de Israel sobre as nações circunvizinhas.

Cette étude présente un relevé et une analyse systématique des passages de la littérature rabbinique (Mishna – Tosefta – Talmud de Jérusalem – Talmud de Babylone – Midrashim) se rapportant à Jésus ou susceptibles de s'y rapporter. Les documents sont examinés, critiqués et confrontés à d'autres sources d'origine juive ou chrétienne (littérature judéo-hellénistique, apocryphes juifs, sources rabbiniques, Targumim, Toledot Yeshu – Nouveau Testament, Pères apostoliques, Père de l'église). L'enquête tente de répondre à plusieurs questions : - Quelle connaissance les rabbins avaient-ils exactement de Jésus ? - Quelle est la valeur historique de ces informations ? - Leur perception du personnage a-t-elle connu une évolution ? - Les scribes du Talmud consultaient-ils le texte écrit des évangiles ? La conclusion de cette thèse est que tous ces documents sont enracinés dans leur Sitz im leben. Ils attestent sans ambages – contra Peter Schäfer (Jesus in the Talmud, 2007) – que les rabbins n'avaient pas une connaissance directe des évangiles en tant que documents écrits. Cette étude montre également, concernant le Talmud de Babylone, que tous les passages se rapportant à Jésus appartiennent à la dernière couche éditoriale de ce corpus (VIIe-VIIIe siècle). / This study presents a survey and a systematic analysis of the passages of Talmudic literature (Mishna – Tosefta – Palestinian Talmud – Babylonian Talmud – Midrashim), relative to Jesus or are supposed to be. The documents are examined, criticized and confronted to other sources of Jewish or Christian origin (Hellenistic Jewish literature, Jewish Apocrypha, rabbinic sources, Targumim, Toledot Yeshu – New Testament, Apostolic Fathers, Church Fathers). The investigation tries to answer to several questions: - What did the rabbis exactly know about Jesus? - Has their information any historical value? - Has their perception undergone some evolution? - Did the rabbis of the Talmud have access to the Gospels as a written source? The conclusion of this thesis is that all these documents are rooted in their Sitz im leben. They obviously attest – contra Peter Schäfer (Jesus in the Talmud, 2007) – that the rabbis had no direct acquaintance with the Gospels as written documents. This study also shows, concerning the Babylonian Talmud, that all the passages relative to Jesus belong to the last editorial layer of this corpus (VIIe-VIIIe century).