对于《创世记》6 章至9 章的洪水叙述解读和研究，先前学者们长久以来的讨论的焦点主要集中在三处：一是洪水叙述中交织的两个不同的文本问题；二是洪水发生的原因；第三，则是在洪水之前，6 章1 至4 节中关于“神的儿子们与“人的女儿们通婚的经文以及洪水过后9 章20 至27 中挪亚醉酒的意义。这三个讨论点往往被区分对待，而本文则试图将这三点结合起来，由《创世记》6章至9 章写作的历史处境为切入点，尝试以整体的角度全面探究《创世记》洪水叙述中的文本疑点。 / 为了解答上述疑点，本文为研究《创世记》洪水叙述引入了一个新的文本，即汉籍经典《淮南子》。由于写作历史背景比《创世记》更为清晰，《淮南子》很好的展现出在新的朝代建立、急需统一的并有别于以往的政治哲学体系时，不同学派如何借助前朝流传的洪水叙述进行改写与重述、求同存异，表达各自关于混乱与新秩序的观点。尽管多数学者试图将洪水叙述中的雅威典放入一个较早的、被掳前的年代，而本文则将雅威典放入与祭司典相同的被掳流亡时期，洪水叙述并非经由一个写作群体对另一个写作群体进行编修的产物，而是雅威作者和祭司作者在被掳流亡时期对于当时历史处境的共同回应。洪水叙述作为在古代近东广为流传的神话之一，“希伯来圣经对其最大的改动就在于洪水发生的原因以及洪水发生后的叙述。具体而言，雅威典中的洪水发生的前后，人类的状态都未发生过改变，改变的只是上帝的内心，借此表达出雅威作者对于上帝与以色列之间不确定关系的隐忧。而祭司典则将洪水置入“创造-灭-再创造的宏大框架内，先破后立，被掳事件被视为是以色列民族成长的重要环节，展现出祭司作者对回归的信心。 / 而在洪水过后，通过对挪亚醉酒的重新解读，可以将这段经文视为雅威作者将视角进一步缩小，把洪水英雄与以色列民族的先祖联系起来，为接下来的族长叙述做出铺垫。作为在洪水叙述中与雅威典始终平行的祭司典，在洪水过后的记载也并非如表面上般嘎然而止，在本研究的观点中，《创世记》6 章1 至4 节不应作为雅威典的洪水序言，相反，它更为恰当的位置是作为祭司作者在洪水叙述之后，描述人类重新在地上繁衍的经文，从而再次构成与雅威典的平行，二者共同对繁衍的关注也显示出被掳时期以色列群体对回归的共同盼望。 / 在动荡不安、漂泊不定的被掳时期，尽管雅威作者和祭司作者各自所代表异，借由为人民所耳熟能详的洪水叙述，通过描述这一代表着混乱、无序和灭的远古事件，做出各自对当下历史处境的回应。 / The previous studies on the flood narrative in Genesis 6 to 9 mainly focus on three points: The first is the interaction and relationship between the Yahwist and the Priestly Writer in this same text; the second deals with the reason of the deluge and the third concerns the meanings of the beginning and ending of the passage in Genesis 6:1-4 and Genesis 9:20-27 respectively. However, the importance of the historical background of the flood narrative in Genesis was largely neglected by scholars while answering these three questions separately. This thesis will concentrate on the exilic background and explore the three issues together by taking the flood narrative as a whole in Genesis. / In light of the Chinese Classic Huainanzi which has a much clearer historical background than Genesis, it shows how various groups rewrite the ancient flood myths in diverse versions and try to express their perspectives on chaos and order during a specific historical moment when a meaningful belief and relevant theology is urgently needed. Taking the textual perspective of Huainanzi in the reading of Genesis it is believed that the former will shed light on the more or less similar community dynamics and historical circumstances of Genesis 6-9. Although some scholars try to put the Yahwist in the pre-exilic period, this thesis will regard both J and P as texts of the exile, they are reflections on the same historical event. The flood narratives in the Hebrew Bible are distinguished from the Ancient Near East ones in terms of the reason for the origin of the flood and its narrative order. For J, the humanity has never changed before and after the flood while God changed God’s mind, such contrast shows how the Yahwist worried about the uncertain relationship between God and human beings during the flood and this also applies to and reflects the situation of the exile. On the other hand, P portrays and structures the flood in thecreation-chaos-recreation scheme, everything was under God’s control and the Priestly writer had a deep faith of God even in the face of the exile. / The ending passage of the drunkenness of Noah in Genesis 9:20-27 then can be read as an etiology narrative, explaning how humanity multiplies after the flood. The author also tries to relate the flood hero to the forefathers of Israel from the perspective of the Yahwist. In this thesis it is further argued that instead of being the prologue of the Yahwist flood, the beginning section in Genesis 6:1-4 should be taken as another etiology narrative about human multiplication after the flood by the Priestly writer. The two parallel etiologies of J and P reveal the same concern for continuation and multiplication of the threathened community of Israel during the exile. In the crucial moment that Israel may lose their identity during the exile, retelling the ancient flood story which symbolizes social chaos and disordered reality, both J and P have their own reflections of the exile through narrating the flood story in Genesis. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / 趙若云. / Thesis (Ph.D.)--Chinese University of Hong Kong, 2012. / Includes bibliographical references (leaves 156-169) / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / Zhao Ruoyun. / 论文摘要 --- p.i / Abstract --- p.iii / 致谢 --- p.v / 缩写词对照表 --- p.viii / Chapter 第一章 --- 导论 --- p.10 / Chapter 1.1 --- 研究目的 --- p.10 / Chapter 1.2 --- 研究路径 --- p.11 / Chapter 1.3 --- 研究意义 --- p.14 / Chapter 1.4 --- 研究步骤 --- p.14 / Chapter 第二章 --- 洪水叙述之历史处境 --- p.16 / Chapter 2.1 --- 《创世记》1 至11 章：神话或历史？ --- p.16 / Chapter 2.2 --- 古代近东神话概述 --- p.19 / Chapter 2.2.1 --- 《阿特拉哈西斯》（Atrahasis）中的洪水神话 --- p.19 / Chapter 2.2.2 --- 《吉尔伽美什史诗》（Gilgamesh Epic）中的洪水神话 --- p.21 / Chapter 2.2.3 --- 其他古代近东洪水神话 --- p.23 / Chapter 2.3 --- 《创世记》中的洪水叙述 --- p.25 / Chapter 2.3.1 --- 《创世记》6 章至9 章之叙事结构 --- p.25 / Chapter 2.3.2 --- 《创世记》洪水叙述中的雅威典与祭司典 --- p.28 / Chapter 2.3.3 --- 雅威典与祭司典的独特之处 --- p.32 / Chapter 2.4 --- 《创世记》洪水叙述之历史处境 --- p.36 / Chapter 2.4.1 --- 被掳流亡事件之讨论 --- p.36 / Chapter 2.4.2 --- 祭司典洪水叙述与被掳处境 --- p.41 / Chapter 2.4.3 --- 雅威典洪水叙述与被掳处境 --- p.45 / Chapter 2.5 --- 本章小结 --- p.46 / Chapter 第三章 --- 汉籍古典洪水神话与《创世记》洪水叙述 --- p.49 / Chapter 3.1 --- 引论 --- p.49 / Chapter 3.2 --- 神话人物与汉籍古代洪水神话 --- p.52 / Chapter 3.2.1 --- 女娲与洪水 --- p.52 / Chapter 3.2.2 --- 禹与洪水 --- p.54 / Chapter 3.2.3 --- 共工与洪水 --- p.58 / Chapter 3.3 --- 《淮南子》中的洪水神话 --- p.62 / Chapter 3.3.1 --- 《淮南子》中与女娲相关的洪水神话 --- p.64 / Chapter 3.3.2 --- 《淮南子》中与禹相关的洪水神话 --- p.67 / Chapter 3.3.3 --- 《淮南子》中与共工相关的洪水神话 --- p.72 / Chapter 3.3.4 --- 《淮南子》中洪水神话之小结 --- p.77 / Chapter 3.4 --- 汉籍古典神话与“希伯来圣经中的“水 --- p.81 / Chapter 3.4.1 --- 洪水作为宇宙秩序混乱的象征 --- p.81 / Chapter 3.4.2 --- 洪水作为叛乱的象征 --- p.84 / Chapter 3.4.3 --- 小结：将洪水叙述作为不同观点之表达 --- p.86 / Chapter 第四章 --- 在被掳处境中探讨《创世记》中洪水发生的原因 --- p.89 / Chapter 4.1 --- 研究回顾 --- p.89 / Chapter 4.1.1 --- 在“罪与罚的框架下解释洪水发生的原因 --- p.89 / Chapter 4.1.2 --- 在“创造-灭-再创造的框架下解释洪水发生的原因 --- p.92 / Chapter 4.2 --- 地上满了强暴 --- p.95 / Chapter 4.2.1 --- 强暴与“希伯来圣经 --- p.95 / Chapter 4.2.2 --- 强暴与流血 --- p.97 / Chapter 4.2.3 --- 强暴与土地及上帝 --- p.100 / Chapter 4.3 --- 洪水前的上帝，洪水后的上帝 --- p.103 / Chapter 4.3.1 --- 雅威典中洪水发生的原因 --- p.103 / Chapter 4.3.2 --- 《以赛亚书》与洪水叙述 --- p.106 / Chapter 4.4 --- 人的女儿们与神的儿子们 --- p.109 / Chapter 4.4.1 --- “神的儿子们作为该隐/赛特的后代 --- p.110 / Chapter 4.4.2 --- “神的儿子们作为统治者 --- p.112 / Chapter 4.4.3 --- “神的儿子们作为“非人的存在 --- p.115 / Chapter 4.4.4 --- 六章3 节的讨论 --- p.117 / Chapter 第五章 --- 《创世记》洪水过后 --- p.120 / Chapter 5.1 --- 挪亚醉酒 --- p.120 / Chapter 5.1.1 --- 关于挪亚 --- p.121 / Chapter 5.1.2 --- “看见父亲赤身及其严重后果 --- p.123 / Chapter 5.1.3 --- 关于含 --- p.126 / Chapter 5.1.4 --- 关于迦南 --- p.128 / Chapter 5.1.5 --- 挪亚醉酒之主题 --- p.130 / Chapter 5.2 --- 重置6 章1 至4 节在《创世记》洪水叙述中的位置 --- p.131 / Chapter 5.2.1 --- 《创世记》6 章1 至4 节之主题 --- p.131 / Chapter 5.2.2 --- 神人通婚（6：1-4）、挪亚醉酒（9：20-27）与被掳处境 --- p.133 / Chapter 5.2.3 --- 《创世记》6 章1 至4 节之叙述结构 --- p.136 / Chapter 5.2.4 --- 《创世记》6 章1 至4 节作为祭司典 --- p.138 / Chapter 5.2.5 --- 重置后重新解读《创世记》洪水叙述 --- p.140 / Chapter 5.3 --- 被掳时期洪水叙述所表达的不同主题 --- p.142 / Chapter 5.3.1 --- 《以西结书》与洪水叙述 --- p.142 / Chapter 5.3.2 --- 《创世记》雅威典、祭司典与先知书中的洪水叙述 --- p.146 / Chapter 第六章 --- 结语 --- p.149 / Chapter 6.1 --- 本文的结论与贡献 --- p.149 / Chapter 6.2 --- 值得进一步研究的问题 --- p.151 / 附录 --- p.153 / 人名译名对照表 --- p.153 / 附录 --- p.154 / 神名地名对照表 --- p.154 / 主要参考书目 --- p.156

The theme of kpiσιϛ which runs through the gospel has been taken account of in studying the characterisation of "the Jews," but never yet of non-Jewish characters. The method set out covers all the important aspects of characterisation, including both anthropological and rhetorical interests. This method is then applied to the gospel's non-Jewish characters. The Samaritan woman's faith is tentative and hesitating at best; she sees Jesus only as a prophet. Her faith is ambiguous, but not ineffective. The ambiguity in her faith is resolved by the townspeople's. The title Saviour of the World indicates that Jesus has transcended expectations as he inaugurates a new worship which transcends all the old racial and geographical barriers. The pericope of the Greeks is brief, but important, for their arrival signals the coming of Jesus' "hour". At the moment when Jewish rejection of Jesus is becoming complete, a group of Gentiles ask to become part of the redefined people of God. The pericope is, significantly, brief and open-ended. The Johannine Pilate wants to avoid taking a stand for Jesus, and so is forced to take a stand against him. He has the authority simply to drop the charges against Jesus. But he is too afraid of the Jewish leaders to drop the charges, and not sufficiently perceptive or clever to get around the Jewish leaders by more oblique means. More than that, his indecisiveness and fear lead him to become a theomachos. "The Jews" force Pilate to give in by appealing to his patron-client relationship with Caesar. He is outmanoeuvred and shamed by "the Jews", and his actions after the trial are an attempt to salvage some gain from the affair, and revenge his humiliation. While political considerations are not absent from these passages, what is in the forefront is not Roman-Jewish relations but Pilate's reaction to Jesus; where he will take his stand in the kpiσιϛ. Here again the theme of kpiσιϛ appears -1 argue that the theme is relevant to the characterisation of non-Jewish as well as Jewish characters.

No description available.

Thesis (DLitt (Ancient Studies. Biblical Languages))--University of Stellenbosch, 2007. / Each language has some means or system of referring to participants. This system of reference includes a participant’s initial introduction, continuing reference to the participant, as well as reintroduction after some period of absence. A number of morphological, syntactic and pragmatic issues impinge upon the kinds of encoding used to refer to participants in various contexts. The primary concern of this study is to provide a cross-linguistic, discourse-functional description of the encoding of participants in Biblical Hebrew narrative. Our description is based on the analysis of a preliminary test corpus of Exod 1-12, which is then applied to our dissertation corpus of Gen 12-25. In order to narrow the scope of the project, the data considered in this dissertation will be limited to the corpora of Exod 1-12 and Gen 12-25. It will not consider embedded reported speeches, but instead focuses exclusively and exhaustively on the narrative proper of these two corpora. Dooley and Levinsohn (2001:112) have identified three basic linguistic functions a participant reference system must be capable of accomplishing: • Semantic: “identify the referents unambiguously, distinguishing them from other possible ones”. In other words, the reader must be able to track ‘who did what to whom’, • Processing: “overcome disruptions in the flow of information”, • Discourse-pragmatic: “signal the activation status and prominence of the referents or the actions they perform”. We propose that these three functions are not discrete categories, but represent a hierarchical entailment scheme. In other words, overencoding a participant to accomplish the processing function at the same time accomplishes a semantic function of identifying the participant. The study begins by providing a description of the default encoding based on the semantic and cognitive constraints present in various discourse contexts. Our methodology is to develop a set of default encoding principles based on the semantic function of participant reference which can account for as much of the attested data as possible. These default principles are also used to identify pragmatically-motivated departures from the default norms. The non-default encoding is construed as explicitly marking the presence of some linguistic feature. The non-default encoding data are then grouped based on the pragmatic effects they achieve, and are described in light of attested cross-linguistic principles. We claim that the processing function of participant reference is accomplished in Biblical Hebrew through the redundant relexicalization of agents. These redundant NPs have the pragmatic effect of segmenting the discourse into distinct developments. Next we describe the pragmatic use of referring expressions as accomplishing the discourse-pragmatic function of thematic highlighting. Finally, we describe participant encoding which exceeds that necessary for the processing function as accomplishing a second discourse-pragmatic function of cataphorically highlighting a following speech or event. The above-mentioned model is ultimately applied to Gen 27 to demonstrate its explanatory value for exposition of Biblical Hebrew narrative.

Interpreters of the book of Jonah understand the characterisation of Jonah, and hence the meaning of the book, in a variety of ways. These interpretive models may be categorised under seven headings: Jonah as Pinocchio, psychotic, Prometheus, fall-guy, patriot, prophet, and reluctant missionary. They reflect the spectrum of opinions regarding whether Jonah ultimately serves as a positive or negative example. How one decides this issue depends on the interpreter's understanding of the larger group whom Jonah represents. In turn, this will largely determine what is perceived as the main message of the book. Thus the surface-level question driving this investigation is, how is the reader to understand the character of Jonah? Many underlying epistemological and hermeneutical factors influence one's response to such questions. These include the nature and locus of meaning, the possibility of communication, the properties of a text, the potential for narratives to convey values, the possibility of authors to communicate intentions, and the correlative possibility of readers to identify communicative in tentions. The thesis advanced here is that narrative conventions may inform readers on how to understand biblical narratives. Functional knowledge of these conventions, particularly those pertaining to setting, plot and characterisation, enables readers to identify more accurately the values espoused by biblical authors. Moreover, the characterisation of Jonah is clarified when the narrative is read in this light, including which group he is meant to represent and whether he is portrayed positively or negatively. The larger group Jonah represents includes those who presume a covenantal relationship with Yahweh based on illegitimate grounds. The narrative conventions reveal a negative portrayal of Jonah and the sins he represents: pride, hypocrisy, callousness toward others and small-mindedness before a sovereign God. Thus the book indicts those who presume upon God's compassion based on mere affiliation with a group. The goal of this thesis is to set forth the value of knowing conventions of setting, plot and characterisation. Awareness of and attention to these factors hold the promise for more nuanced understanding both of Jonah as well as other narratives of the Hebrew Bible / Old Testament & Ancient Near Eastern Studies / D. Th. (Old Testamanent)

by Elizabeth Leung. / Thesis (M.Phil.)--Chinese University of Hong Kong, 1998. / Includes bibliographical references (leaves 84-86). / Abstract also in Chinese. / Acknowledgments --- p.iii / Abbreviations --- p.iv / Abstract --- p.v / Chapter / Chapter I. --- Introduction --- p.1 / Chapter A. --- A Brief Survey of Method of Matthean Studies --- p.1 / Chapter 1. --- Before the 1980s: Redaction Criticism --- p.1 / Chapter 2. --- An Example of Transition --- p.4 / Chapter 3. --- Narrative Criticism --- p.5 / Chapter B. --- Method of Study --- p.13 / Chapter C. --- Thesis --- p.14 / Chapter II. --- The Eschatological Theme of Persecution --- p.16 / Chapter A. --- Persecutors & Persecution --- p.16 / Chapter 1. --- "Identity of Persecutions, Traitors and Haters (24:9-10 cf. 10:17-18, 21-22)" --- p.16 / Chapter 2. --- Severity of Persecution (24:9 cf. 5:11) --- p.19 / Chapter B. --- Communal Disharmony --- p.22 / Chapter 1. --- The Lack of Reconciliation (24:10 cf. 5:21-26) --- p.23 / Chapter 2. --- "The Lack of Non-Retaliation (24:10 cf. 5:38-42, 43-48)" --- p.26 / Chapter 3. --- "The Lack of Forgiveness and Non-Judgment (24:10 cf. 6:14-15, 7:1-5)" --- p.28 / Chapter C. --- False Prophets & Lawlessness --- p.30 / Chapter 1. --- "False Prophets (24:11, 24 cf. 7:15-20)" --- p.31 / Chapter 2. --- Lawlessness (24:12 cf. 7:21-23) --- p.34 / Chapter D. --- Perseverance & Purpose --- p.38 / Chapter 1. --- The Way of Persevering (24:13 cf. 7:24-27) --- p.38 / Chapter 2. --- The Circumstances of Persevering (24:13 cf. 10:22) --- p.41 / Chapter 3. --- The Purpose of Persevering (24:14 cf. 10:5-6) --- p.42 / Chapter E. --- Concluding Remarks --- p.46 / Chapter III. --- The Eschatological Theme of Separation --- p.48 / Chapter A. --- "The Time of Separation (24:3 cf. 13:24-30，36-43, 47-49)" --- p.49 / Chapter 1. --- "The Destruction of the Temple and ""These Things""" --- p.50 / Chapter 2. --- The Sign of the Parousia and the End of Age --- p.53 / Chapter B. --- "The Reason for Separation (24:40-41; 25:1-13,31-46 cf. 13:24-30,36-43,47-49)" --- p.56 / Chapter 1. --- The Ones Being Separated in the Parables Speech --- p.56 / Chapter 2. --- The Reasons of Separation in the Eschatological Speech --- p.61 / Chapter C. --- Separation & the Responsibility of Authority (24:45-51; 25:14-30 cf. 18:1-35) --- p.65 / Chapter 1. --- The Leadership Authority to Love --- p.66 / Chapter 2. --- The Leadership Authority to Discipline --- p.70 / Chapter 3. --- Use and Misuse of Authority --- p.73 / Chapter D. --- Concluding Remarks --- p.78 / Chapter IV. --- Conclusion --- p.80 / Bibliography --- p.84

What is the real meaning of life and death; the absence and presence of Jesus at Bethany? These fundamental biblical questions, which constitute the theological concern ofthe Lazarus story, not only tortured the Johannine Community, the Community of Eternal Life but they still challenge each believer who goes through the same experience today. Could sickness, suffering and death be a way of glory and life? The present study is concerned with these very harsh issues through a contextual exegesis of John 11:1-44 based on the Tri-Polar Exegetical model of Draper, Grenholm and Patte. Considering the disastrous consequences caused by sickness and death, divisions, distress, fear, weakness of faith, especially in the context of crisis of values in Congo-Brazzaville, this work stands as a help. The study would like to be an appeal, a challenge for each believer in order to overcome and make the reality of death part of his/her life, as well as the fear this phenomenon generates. In other words, the findings of the exegesis of the Lazarus story challenge each C-hristian in Congo-Brazzaville to a true meta-noia which allows one to give a human response of high quality to God's initiative, God's presence and action which are revealed in "the signs of the times." In this process, the Church could help believers by referring to African values as a precious treasure of African wisdom and proverbs as dynamic elements of the language capable to strengthen faith and hope, thanks to their rhetorical dimension. / Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2002.

Interpreters of the book of Jonah understand the characterisation of Jonah, and hence the meaning of the book, in a variety of ways. These interpretive models may be categorised under seven headings: Jonah as Pinocchio, psychotic, Prometheus, fall-guy, patriot, prophet, and reluctant missionary. They reflect the spectrum of opinions regarding whether Jonah ultimately serves as a positive or negative example. How one decides this issue depends on the interpreter's understanding of the larger group whom Jonah represents. In turn, this will largely determine what is perceived as the main message of the book. Thus the surface-level question driving this investigation is, how is the reader to understand the character of Jonah? Many underlying epistemological and hermeneutical factors influence one's response to such questions. These include the nature and locus of meaning, the possibility of communication, the properties of a text, the potential for narratives to convey values, the possibility of authors to communicate intentions, and the correlative possibility of readers to identify communicative in tentions. The thesis advanced here is that narrative conventions may inform readers on how to understand biblical narratives. Functional knowledge of these conventions, particularly those pertaining to setting, plot and characterisation, enables readers to identify more accurately the values espoused by biblical authors. Moreover, the characterisation of Jonah is clarified when the narrative is read in this light, including which group he is meant to represent and whether he is portrayed positively or negatively. The larger group Jonah represents includes those who presume a covenantal relationship with Yahweh based on illegitimate grounds. The narrative conventions reveal a negative portrayal of Jonah and the sins he represents: pride, hypocrisy, callousness toward others and small-mindedness before a sovereign God. Thus the book indicts those who presume upon God's compassion based on mere affiliation with a group. The goal of this thesis is to set forth the value of knowing conventions of setting, plot and characterisation. Awareness of and attention to these factors hold the promise for more nuanced understanding both of Jonah as well as other narratives of the Hebrew Bible / Biblical and Ancient Studies / D. Th. (Old Testamanent)

Please read the abstract in the section 00front of this document / Thesis (PhD (Old Testament Studies))--University of Pretoria, 2007. / Old Testament Studies / unrestricted

D. Phil. (Religious Studies) / Please refer to full text to view abstract