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This dissertation seeks to interpret Gideon's response in Judg 8:23 and Jotham's fable in Judg 9:7-15 within the context of the book of Judges. The book of Judges has recently been seen as an apology for the Davidic monarchy. Studies that have advocated this perspective have focused on the prologue (Judg 1:1-3:6) and epilogue (Judg 17-21) where there appears to be a focus on the tribe of Judah and an explicitly pro-monarchial refrain. These studies have largely neglected Gideon's response and Jotham's fable, which have been described by some scholars as two of the most anti-monarchial texts in the entire Old Testament. This dissertation analyzes both the book of Judges as a whole and these two texts in particular, with the aim of establishing the notion that the book of Judges contains a coherent message concerning monarchy from start to finish. Chapter 1 establishes the methodology used in the present study. The methodology employed is a literary-exegetical and theological analysis of the text from a synchronic perspective. Chapter 2 surveys the history of interpretation of the book of Judges with a focus on Gideon's response and Jotham's fable. Chapter 3 places the composition of the book within its life-setting arguing that the book was likely composed during David's early reign. Chapter 4 looks at the ideology of monarchy within the entirety of the book of Judges. Chapter 5 provides a detailed literary analysis of the plot of the Gideon narrative and the characterization of Gideon. This is done to establish the Gideon is an unreliable character and that his response in 8:23 cannot be considered as a theological axiom that is to be trusted. Chapter 6 provides a detailed literary analysis of the plot of the Abimelech narrative along with a discussion of the characterization of both Jotham and Abimelech. This chapter argues that the purpose of Jotham's fable is to serve as a curse against Abimelech and the lords of Shechem and is not anti-monarchial in nature. Chapter 7 provides a summary of the contents of the dissertation with final reflecting thoughts.

Chapter 1 introduces the problem in terms of multifarious views regarding the phrase ὁ νόμος τοῦ Χριστοῦ in Galatians 6:2. I place my work within broader scholarship’s trajectory by explaining my thesis–that the νόμος in the phrase refers to “principle,” unwritten law, rather than written law such as the Mosaic law and another law–briefly addressing my intended method. Chapter 2 briefly investigates the usages of νόμος from 7th century BC and AD 2nd century and paves the way for its various possible meanings. With the certainty that the meaning of a word is revealed in the context in which it is found, I argue that νόμος in the phrase in 6:2 refers to “principle,” unwritten law in the situational context of Galatians. I also reveal that the verb ἀναπληρόω, which takes the phrase as a direct object, means conforming to a certain standard. Chapter 3 focuses on the new era referred to in the phrase in 6:2. In order to highlight how the new era is depicted in Galatians, I explore the ὑπὸ phrases to signify the old era. Along with the coming of Christ in history, I give much attention to the fact that two epochal events, the crucifixion and the resurrection of Christ, brought about the end of the old era and the beginning of the new era. Chapter 4 centers on Paul’s exhortation to conform to the principle of the new era in 6:2 within the broader context of Galatians. Specifically, after investigating Paul’s eschatology in Galatians, I reveal that Paul emphasizes the aspects of the “already” and of the overlapping ages rather than the “not yet” to awaken the identity of the Galatians who are the people of the new era. Chapter 5 summarizes and synthesizes the material, showing that in 6:2 Paul’s appeal to bear one another’s burdens refers to the believers’ conformity to the principle of the new era inaugurated by the crucified and risen Christ in the overlapping ages.

This dissertation presents a threefold thesis. First, Paul is presenting a parallel in Philippians 3:7-11 from his own life by echoing back to Christ’s life and ministry in Philippians 2:5-11. Second, the theme of conformity to Christ is foremost in Paul’s mind as he contemplates on Christ’s humiliation and exaltation. Third, it is common to pit the two main streams of interpretation (kerygmatic and ethical) for these two Philippian passages against each other. I argue that this is a false dichotomy and it is best to integrate both theology and ethics in interpreting both passages. Chapter 1 serves as the introduction to the dissertation. It states the problem that the relationship between Philippians 2:5-11 and Philippians 3:7-11 has not been given due attention. It provides an overview of the history of interpretation on the topic. It also presents the threefold thesis and the method of research. Chapter 2 consists of an exegetical study of Philippians 2:5-11. It also includes a preliminary discussion on the literary background of the hymn and the immediate and broader contexts of the pericope. The semantic analysis involves an in-depth study of four key terms which are crucial in understanding the concept of Christocentric perspective. The syntactical analysis examines the passage in detail with focus on the grammatical and syntactical relationship of words, phrases, and clauses in each verse. Chapter 3 presents the theological reflections from the exegetical analysis in chapter 2. The discussion centers on three important themes, namely, Christocentric ethics, conformity to Christ, and humiliation-exaltation motif. Chapter 4 focuses on an exegetical and theological analysis of Philippians 3:7-11. A brief overview of the issue of the letter’s literary integrity, immediate and broader contexts of the passage, and the correspondence between Philippians 2:5-11 and 3:7-11 is first presented. This is followed by an exegetical study of the passage. The theological reflections include three themes, namely, supreme lordship of Christ, conformity to Christ, power and participation in Christ. Chapter 5 integrates the theological reflections from chapters 4 and 5. It also gives the conclusion of the dissertation with suggestions for further areas of research.

M.A. / The script focuses on the theology of the Synoptics, the meaning of the kingdom as it is dealt with by the writers of the Synoptic Gospels, and the demand for faith in the kingdom within the Synoptics. It gives the theology of the Synoptics. The existence of God and his work of creation are accepted without question just as it is in the Old Testament. God is seen as the provider of the whole universe, and He is its Monarch. He is the God who reveals himself to his creation, especially man (anthropos). He seeks to have an intimate relationship with man which is possible through his Son Jesus Christ. Man is invited to this relationship with the purpose of becoming God's child. Those who refuse this relationship do so at their own will with the understanding of the consequences thereafter. The Synoptics teach about the kingdom of God which he has brought to mankind through his Son Jesus. It is a kingdom of righteousness which is entered in by those who choose to meet the conditions laid by the King of the kingdom, namely God. These conditions are as follows: repentance, faith in Jesus Christ, humility, eager desire for righteousness, and peace making. The salvation that God gives is available to all. It introduces the kingdom of God to the individual who accepts it. Salvation is the reign of God to those who put their faith in Jesus. In the teaching of the Synoptics, it is not possible, from outside appearance of human beings, to see who is God's child and that of Satan. Judgement is left in the hands of God, the Supreme Judge. The existence of Satan and demons is accepted without question. Though Satan and demons are in the world, man is free to make his own decision independently, and is accountable to God. The kingdom of God is the reign of God both in the present age and in the age to come. The kingdom of God was promised in the Old Testament to Israel, was fulfilled in the New Testament by the coming of Jesus Christ on earth, and will be consummated at the end of this age. The kingdom of God is revealed to people through the ministry of Jesus which includes; healing, demon exorcism, raising the dead, forgiveness of sins, and the righteous lives of those who have been saved from their sins. The kingdom of God is a moral and ethical kingdom. For the kingdom of God to be experienced, one has to have faith in Jesus and the good news he brought. Faith is also necessary for one to continue in the kingdom. Faith result in a humble life and dependency of the one who brought the kingdom.

M.A. (Bible Studies) / Please refer to full text to view abstract

Part of the biblical theology of Satan and the demonic realm includes a depiction of cosmic conflict, wherein earthly events and conflicts are portrayed as a reflection of heavenly ones, and vice versa. While this portrayal has been explored from various angles, it has not been applied to an examination of the letter of 1 Peter. This dissertation argues that the depiction of cosmic conflict does inform Peter’s paraenesis and depiction of suffering to a significant degree, in that Peter pictures the current persecution of the readers as a necessary and inevitable part of the cosmic struggle against Satan and the demonic realm.

The story of Sarah and Hagar has been treated as one of the foundational stories for the nation of Israel. Yet, Paul, in one deft allegory, will attempt to overturn centuries of theological and historical interpretation. Against other interpretations, I argue that Paul’s untraditional uniting of Hagar, Sinai, and the present Jerusalem together was accomplished through the interpretive key provided in 4:23: the one who comes from a slave has been born because of the flesh, and the one who comes from a free woman has been born through the promise. Paul no longer reads the story of Sarah and Hagar through a lens of separation based on physical realities, but rather through the lens of promise and flesh, as helpfully stated in 4:23. Ishmael was not “cast out” because of his sinfulness or supposed ethnic deficiencies, but rather because he was born “κατὰ σάρκα” and not “δι᾽ ἐπαγγελίας.” These comparative realities are not introduced here in the allegory for the first time; rather, Paul has been building these comparisons as his primary argument since the foundational 2:15-21. This dissertation, therefore, not only interprets the allegory in consideration of the lens of 4:23, but seeks to set the argument within both the thematic and schematic content of Galatians. While the first chapter summarizes and categorizes the typical interpretations of the difficult Galatians 4:21-5:1, the second chapter seeks to critique these approaches to the allegory. The value of applying Paul’s interpretive lens (Gal 4:23) to the allegory is argued for in the third chapter. By using the hermeneutical lens of 4:23, many of the allegory’s difficulties are eased, and the meaning and import of the allegory is clarified. The fourth chapter seeks to set the allegory within the epistle, both thematically and schematically, centering the main propositio around Paul’s remarks to Peter in Galatians 2:15-21. Finally, the last chapter looks at some limited applications of the thesis to OT hermeneutics, specifically in literal and allegorical readings of the Sarah/Hagar incident.

This dissertation consists of an interpretation of the Parable of the Prodigal Son (Luke 15: 11-32) from the perspective of Greco-Roman moral philosophy. It is divided into three parts. Part 1 traces the history of relating the New Testament to Greco-Roman literature and philosophy. Despite the importance of this perspective for the study of Luke-Acts, the relationship between Luke 15: 11-32 and Greco-Roman moral philosophy has not been investigated before. The legitimacy of this approach is demonstrated by a literary analysis of the parable, which demonstrates the formal emphasis placed upon the liberal and compassionate words and actions of the father. The strong moral orientation of the parable is further illustrated by the formal, linguistic and thematic features which it shares with the other L parables. Part 2 consists of a study of the Greco-Roman moral topos On Covetousness. The use of the Greco-Roman topos as a critical tool for the study of the New Testament is evaluated, the term is defined, and the influence of the topos On Covetousness upon representative works of moral philosophy is studied. This part ends with a summary of the characteristic features of the topos and its use by writers with differing philosophical affiliations. Part 3 reads the whole parable in terms of the topos On Covetousness,with the emphasis being placed on the relationship between the Lukan text and works of Greco-Roman moral philosophy. The parable is seen to be structured according to the influential Peripatetic doctrine of the mean, with the father representing the virtue of liberality, and his two sons the opposing vices of prodigality and meanness. The comparison with the topos reveals Luke's strong rejection of the two vices, and his endorsement of the Greco-Roman virtue of liberality, which is modified by his emphasis upon the Christian virtue of compassion. The approach affirms and demonstrates the internal unity of the parable and its close relationship to the Lukan theme of the correct use of possessions.

M.A. (Biblical Studies) / The Old Testament quotations in the New Testament have always been a problem. Many studies have been devoted to the subject. Because of new manuscript discoveries (e.g. Qumran) interpretation is given a new look. This also applies to new methods of exegesis. A preliminary chapter studies the necessity of yet another study on this matter. It also deals with methodological considerations and such necessary details. From the outset it is obvious that new questions should be asked of old problems. This study deals basically with such quotations in Chapter 19 of the Fourth Gospel. The quotations are, in the same sense as the Gospel, unique. lot seems as if the Gospel narrator randomly used four O.T. words as fulfillment of some Scripture of some passages in John. To determine why and how he used these words the probable O.T. sections are explored to determine the original text (Masoretic text) and the Greek translation text (LXX, Chapter 1). Chapter 2 is devoted to the question whether the O.T. context is brought into account in the quotation of John. This study yields little in understanding the N.T. text, although some. The third chapter considers the unique character of the Fourth Gospel and particularly the Passion as described In this Gospel. The following chapter analyzes the structure of the pericope by means of structural analysis. These details proved valuable as exegetic framework, and point to possible function of the quotation...