Lui, Wai-ling Annissa. / Thesis (M.Div.)--Chinese University of Hong Kong, 1990. / Bibliography: leaves 50-55. / Chapter I. --- Introduction --- p.1-2 / Chapter II. --- Methods of Studies --- p.3-6 / Chapter III. --- Are Women the Subordinates and Temptresses? --- p.7-10 / Chapter IV. --- "Gen 1:26-31, Male and Female God Created Them" --- p.11-17 / Chapter V. --- "Gen 2:4b-25, The ""Making"" of Man and the ""Forming"" of Woman" --- p.18-29 / Chapter VI. --- "Gen 3:14-24, The Destiny of Man and Woman" --- p.30-38 / Chapter VII. --- Conclusion --- p.39-42 / Chapter VIII. --- Reflection --- p.43-49 / Bibliography --- p.50-55

Thesis (M.Div.)--Chinese University of Hong Kong. / Bibliography: leaves 161-167.

The Path of Song: Semantic Strategies in Iliad VIII is a continuous commentary to Book VIII of the Iliad, applying to this section of the poem a new aesthetic methodology developed primarily by the comparative scholar J. M. Foley. Termed 'traditional referentiality1, this methodology holds that oral traditional poetics is founded upon the duality of 'denotative' and 'connotative' levels of meaning, in which the semantic potential of any given element in the narrative, of any sort, is a result of the audience's experience with that element in previous performances. Thus, the associative qualities of traditional narrative allow the poet during the realisation of the song to manipulate audience expectations as they listen to stories whose general outlines (i.e. who kills who, who must not die at a certain moment in the story, etc.) they know from a lifetime of experience. To recapture this complex of meaning is to recreate the ancient experience of Homeric poetry, giving a modern audience access to the excitement and uncertainty of a narrative designed for a progressive unfolding at the moment of performance. After a brief introduction, in which a key term within Homeric poetics (οϊμη 'song path') is briefly discussed before we outline the history of the methodology and its place within modern scholarship, the commentary successively summarises and describes the key elements in small sections of the narrative, and then presents for each of these sections the comparative evidence establishing the conclusions reached. A conclusion is followed by two appendices on some of the more contentious speech introduction formulae.

The commentary is intended to provide information and arguments useful to understand and appreciate the poetry on a line by line basis. For this purpose it deals with a wide range of questions (of e.g. text, interpretation, sources, history, geography, atronomy), rather than investigating a single aspect of the poem. To cover the 546 lines of Book 10, it has been necessary to be a little selective. While I have, I hope, looked at most major problems of text and interpretation, I have not dealt with every point of interest or debated every variant interpretation of other scholars. Silence on textual matters may be taken to indicate acceptance of Housman's choice of reading. There is no introduction. A short appendix examines Lucan's sources and purpose in the Nile section of lines 194-331.

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The aim of this study is to examine the biblical commentaries of Andrew of St. Victor, abbot of Wigmore (d.1175), and to pay particular attention to his Jewish sources. Andrew wrote commentaries on most of the books of the Old Testament. His work can be divided into three groups: commentaries on the historical books, written before 1147; interpretations of the prophetical books, written shortly after c.1134; and his exposition of the Song of Songs, Proverbs and Ecclesiastes, written before 1161 or 1163. Ever since Miss Smalley's articles in the Rech.Théol.anc.méd. of 1938 and 1939 and her book, The Study of the Bible in the Middle Ages, the importance of Andrew as a commentator has been recognized, but the fact that his works exist in manuscript form only, apart from his commentaries on Ecclesiastes and Jonah, has prevented his writings from becoming more widely known. For this reason I originally intended to prepare an edition of a commentary on one of the Pentateuchal books. However, as it became clear that an edition would lose much of its value without an examination of the sources Andrew used, I decided to concentrate on the latter. The large number of his commentaries made it necessary, all the same, to select one or two for special study. The interpretations of Exodus and Isaiah were chosen, first because they were written during different periods of Andrew's life, thus making it possible to follow any changes in his exegetical method; and secondly because the different contents of these books present their commentators with different problems. [contined in text ...]

Although New Testament scholars generally acknowledge that "knowing" and "knowledge" play and important role in 2 Peter, little research has to date been done about the motif of knowing in 2 Peter. The aim of this study was to determine what the nature of the motif of knowing in 2 Peter is and what place it takes in his theology. The method that is used is exegetical, and this is done in accordance with the grammatico-historical model within the reformational tradition. The emphasis is especially on the special canonics (Introduction) of the epistle, the analysis of the thought structure, and the definition of the meanings for which words are used. In the analysis of the thought structure the method developed by Coetzee (1988:19-37) is followed to a large extent. The definition of meanings is done mainly in accordance with the method of componential analysis as proposed by Louw and Nida (1972:84-87; 1988i:vi-xx). The motif of knowing occurs in 2 Peter as a clearly repeated and meaningful semantic unit. Although this is not always done in the same way, the motif has a central place in practically every thought unit in the epistle. In the introduction of the letter (1:1-2) the motif of knowing is found in the truths of faith which the readers have accepted, as well as deep knowledge of God and Jesus Christ. In 1:3-11 Peter proposes a summary of his doctrine to his readers, encouraging them to apply these truths with insight and understanding. The ability to understand especially consists in comprehending the implications of a covenantal relationship with God. In the purpose of the letter (1:12-15; 3:1-2) the motif of knowing has a central place. Peter writes the epistle so that his readers will be able, after his death, to evoke from memory the knowledge (of his doctrine) of which they already dispose. The doctrine consists of information made known to them by the apostles about the powerful coming of Christ. The information is based in God's revelation in the glorification of Christ and in the Old Testament prophecies (1:16-21). In 2:1- 3:13, where Peter deals with the false teachers and the mockers, the motif of knowing still plays an important role. In chapter 2 he warns that false teachers will come who, as a result of a lack of insight will propagate licentiousness. He offers the consolation, however, that the Lord remembers to judge false teachers and to save. the believers. He also warns them against, in spite of their knowledge of Christ, returning to their old convictions. When the false preachers mockingly question both God's involvement in history and his judgment, the readers should not forget the know ledge which they have received about God's judgment and his time schedule. They should maintain the right perspective on God's grace and in joy wait upon his advent. Through this epistle the apostle equips his readers with the necessary knowledge to keep them strong against the inevitable onslaughts of the false teachers. / Proefskrif (ThD)--PU vir CHO, 1994

Although New Testament scholars generally acknowledge that "knowing" and "knowledge" play and important role in 2 Peter, little research has to date been done about the motif of knowing in 2 Peter. The aim of this study was to determine what the nature of the motif of knowing in 2 Peter is and what place it takes in his theology. The method that is used is exegetical, and this is done in accordance with the grammatico-historical model within the reformational tradition. The emphasis is especially on the special canonics (Introduction) of the epistle, the analysis of the thought structure, and the definition of the meanings for which words are used. In the analysis of the thought structure the method developed by Coetzee (1988:19-37) is followed to a large extent. The definition of meanings is done mainly in accordance with the method of componential analysis as proposed by Louw and Nida (1972:84-87; 1988i:vi-xx). The motif of knowing occurs in 2 Peter as a clearly repeated and meaningful semantic unit. Although this is not always done in the same way, the motif has a central place in practically every thought unit in the epistle. In the introduction of the letter (1:1-2) the motif of knowing is found in the truths of faith which the readers have accepted, as well as deep knowledge of God and Jesus Christ. In 1:3-11 Peter proposes a summary of his doctrine to his readers, encouraging them to apply these truths with insight and understanding. The ability to understand especially consists in comprehending the implications of a covenantal relationship with God. In the purpose of the letter (1:12-15; 3:1-2) the motif of knowing has a central place. Peter writes the epistle so that his readers will be able, after his death, to evoke from memory the knowledge (of his doctrine) of which they already dispose. The doctrine consists of information made known to them by the apostles about the powerful coming of Christ. The information is based in God's revelation in the glorification of Christ and in the Old Testament prophecies (1:16-21). In 2:1- 3:13, where Peter deals with the false teachers and the mockers, the motif of knowing still plays an important role. In chapter 2 he warns that false teachers will come who, as a result of a lack of insight will propagate licentiousness. He offers the consolation, however, that the Lord remembers to judge false teachers and to save. the believers. He also warns them against, in spite of their knowledge of Christ, returning to their old convictions. When the false preachers mockingly question both God's involvement in history and his judgment, the readers should not forget the know ledge which they have received about God's judgment and his time schedule. They should maintain the right perspective on God's grace and in joy wait upon his advent. Through this epistle the apostle equips his readers with the necessary knowledge to keep them strong against the inevitable onslaughts of the false teachers. / Proefskrif (ThD)--PU vir CHO, 1994

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