Isaiah 7 and 8 are set against the Syro-Ephraimite war and the looming threat of an Assyrian invasion. The historical and social circumstances are laced with tension of despair and hope in the pending crisis. These two chapters are also the starting point of Isaiah prophetic utterances directed at King Ahaz and the people of Judah. From the outset of chapter 7, notions of tension between Isaiah and King Ahaz can be detected. In chapter 8, these notions of tension become further more evident in the oracles of Isaiah. Chapter 7 and 8 also contains oracles that give prominence to the three children with the symbolic names of Shear-jashub, Immanuel and Maher-shalal-hash-baz. The messages of the children’s oracles are the same that is to trust Yahweh and not to despair in their faith. This study investigates the tension between despair and hope in Isaiah 7 and 8 from a perspective of trauma and posttraumatic growth. To understand trauma within a theological discourse, more precisely, with regards to chapters 7 and 8, this study will provide an overview on trauma and trauma tendencies. This research endeavour also addresses biblical trauma and trauma in prophesy to gain an understanding how to read Isaiah 7 and 8 through a trauma lens. The expositional study of chapters 7 and 8 forms the foundation of the study to identify the notions of despair and hope within the text. A notable theme in Isaiah 7 and 8 is the tension triangle between Ahaz, Isaiah and Yahweh, and the research explores the significance thereof in the pending crisis. Isaiah 7 and 8 reports the metaphorical action behind the names of Isaiah’s children and this study attempts to address the trauma and posttraumatic growth implications of these names. These names construe a prophetic message of despair and judgment but similarly also a message of hope and future expectations. / Old Testament and Ancient Near Eastern Studies / D. Th. (Old Testament)

German text / Die Frage nach der Bedeutung Elias hat schon viele Ausleger beschäftigt. Von ihm wird zwar nur innerhalb des Königebuches berichtet, aber Wundertaten und Himmelfahrt machen sein Wirken außergewöhnlich. Außerdem sind seine Nachwirkungen im Alten und Neuen Testament, sowie in Judentum und Christentum bemerkenswert. Der Großteil der Elia-Forschung liegt im Bereich der historisch-kritischen Methodik. Die Ergebnisse sind dabei nicht einheitlich. Größere Abschnitte als Gesamtheit wurden bisher nur selten untersucht. In dieser Arbeit wird der Frage durch eine literarisch-exegetische Analyse des Textabschnitts 1. Könige 16,29 – 2. Könige 2,25 nachgegangen. Dabei wird deutlich, dass auf Grundlage des vorliegenden Endtextes die Bedeutung Elias in seiner Funktion als Vertreter JHWHs liegt, der für die Rückkehr Israels zum Bund mit JHWH eintritt. Es zeigt sich eine theologische Linie von Mose über Elia hin zu Jesus. Die Nachwirkungen Elias sind aber nicht allein darauf zurückzuführen. Sie hängen auch mit dem Bericht über Wundertaten und Himmelfahrt zusammen. / The question of Elijah’s significance has piqued the interest of many scholars. Although his story is reported only in Kings, the miracles he performed and his ascension to heaven make his ministry extraordinary, and the effects of his ministry in the OT, the NT, Judaism and Christianity are noteworthy. Most research of Elijah is carried out with a historical-critical methodology. The results of this research are not consistent. This work approaches the topic through a literary-exegetical analysis of 1 Kings 16,29 – 2 Kings 2,25. On the basis of this text it becomes apparent that Elijah’s significance lies in his function as YHWH’s representative who attempts to bring Israel back to her covenant with YHWH. A theological continuum from Moses through Elijah to Jesus reveals itself. The repercussions of Elijah’s ministry are traced back not only to this, but also to the report of his miracles and ascension to heaven. / Old Testament & Ancient Near Eastern Studies / M. Th. (Old Testament)

This dissertation examines the Christological witness function of the Old Testament characters in the Gospel of John. Chapter 1 discusses the problem concomitant to the bi-partite nature of the Christian Bible and the scholarly solutions suggested to remedy this issue. The importance of Christology for John and the Gospel's indebtedness to the Jewish heritage is also noted. Combining these two aspects, some scholarly attempts to account for Johannine Christology in terms of Jewish hero redivivus theories are reviewed. An important consensus has emerged from German scholarship that sees the role of the Old Testament as Christological witness. This perspective gave impetus to the present research concerning the same witness function of the Old Testament characters. The rest of chapter 1 discusses the preliminary questions, such as, the justification, contributions, methodology, terms, and limits of the present study. Chapter 2 investigates the contribution of Jacob and Abraham to Johannine Christological understanding in view of relevant intertestamental Jewish literature. In contrast to some scholarly arguments, the main function of these patriarchs is to undergird the messianic identity of Jesus. Chapter 3 concerns Elijah in early Judaism and John. The eschatological expectation of Elijah in the former period is marked by his militant subjugation of the gentiles along with the reconciliation ministry. The contextual reading of the passages related to Elijah in John reveals that he is a type of John the Baptist rather than Jesus. Chapter 4 examines David, probably the most influential messianic prefiguration of the intertestamental period. He is characterized by his competence as a ruler, his loyalty to Judaism, and his status as an eschatological figure. While the first half of John's Gospel does not portray Jesus as a Davidic figure, the latter half is replete with the references to the Davidic trials. Although one can argue for a correspondence between David and Jesus in the Johannine passion accounts, the analogy is more evident between Yahweh and Jesus, let alone the suffering aspect of David, which did not constitute the messianic expectations of early Judaism. Chapter 5 engages in a study of Moses as depicted in early Judaism and John. In contrast to the perspectives of the Hebrew scriptural traditions, in which Moses is understood as the prophet par excellence, the fourth evangelist presents him merely as a Christological witness, not as a messianic prefiguration. Chapter 6 summarizes the foregoing observations and offers hermeneutical implications for the study of the Gospel of John, especially with reference to the redactional capability of the fourth evangelist and the value of the intertestamental Jewish literature. / This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from <a href="http://disexpress.umi.com/dxweb">http://disexpress.umi.com/dxweb</a> or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.

German text / Die Frage nach der Bedeutung Elias hat schon viele Ausleger beschäftigt. Von ihm wird zwar nur innerhalb des Königebuches berichtet, aber Wundertaten und Himmelfahrt machen sein Wirken außergewöhnlich. Außerdem sind seine Nachwirkungen im Alten und Neuen Testament, sowie in Judentum und Christentum bemerkenswert. Der Großteil der Elia-Forschung liegt im Bereich der historisch-kritischen Methodik. Die Ergebnisse sind dabei nicht einheitlich. Größere Abschnitte als Gesamtheit wurden bisher nur selten untersucht. In dieser Arbeit wird der Frage durch eine literarisch-exegetische Analyse des Textabschnitts 1. Könige 16,29 – 2. Könige 2,25 nachgegangen. Dabei wird deutlich, dass auf Grundlage des vorliegenden Endtextes die Bedeutung Elias in seiner Funktion als Vertreter JHWHs liegt, der für die Rückkehr Israels zum Bund mit JHWH eintritt. Es zeigt sich eine theologische Linie von Mose über Elia hin zu Jesus. Die Nachwirkungen Elias sind aber nicht allein darauf zurückzuführen. Sie hängen auch mit dem Bericht über Wundertaten und Himmelfahrt zusammen. / The question of Elijah’s significance has piqued the interest of many scholars. Although his story is reported only in Kings, the miracles he performed and his ascension to heaven make his ministry extraordinary, and the effects of his ministry in the OT, the NT, Judaism and Christianity are noteworthy. Most research of Elijah is carried out with a historical-critical methodology. The results of this research are not consistent. This work approaches the topic through a literary-exegetical analysis of 1 Kings 16,29 – 2 Kings 2,25. On the basis of this text it becomes apparent that Elijah’s significance lies in his function as YHWH’s representative who attempts to bring Israel back to her covenant with YHWH. A theological continuum from Moses through Elijah to Jesus reveals itself. The repercussions of Elijah’s ministry are traced back not only to this, but also to the report of his miracles and ascension to heaven. / Biblical and Ancient Studies / M. Th. (Old Testament)