A partir da narrativa bíblica, é possível analisar a vida e a atividade profética de Jeremias. Este homem foi um dos responsáveis pela estruturação da religião judaica na diáspora, uma vez que através da sua mensagem aos exilados, uma nova relação com a divindade pôde ser estabelecida. Suas idéias inovaram as condições de relacionamento entre divindade e povo, uma vez que a estrutura anteriormente existente tinha como base uma relação de suserania e vassalagem. Este modelo era encontrado nos tratados realizados entre os governantes dos grandes reinos do Oriente Médio, durante o período da antigüidade. Assim, para se entender as mudanças propostas por Jeremias e suas inovações, foi necessário realizar a caracterização dos modelos de aliança, acima mencionados. A partir disto, estudou-se alianças realizadas anteriormente entre a divindade e o povo de Israel. As palavras de Jeremias serviram para que uma nova forma de relacionamento com a divindade fosse estabelecida pela população judaíta deportada para a Babilônia. Esta nova base permitiu a preservação de uma tradição, cuja origem é muito anterior ao século VI a.C., que hoje denomina-se Judaísmo. / From the Biblical narrative, it is possible to analyze the life and the profetic activity of Jeremias. This man was one of the responsibles for the organization of the Jewish religion in the diaspore, since through its message to the exiled ones, a new relation with the deity could be established. His ideas innovated the foundations of the relationship between deity and people, because the previously existing structure had its base in a relation of suseranity and vassalage. This model was found in the treaties between the kings of the great kingdoms of the Ancient Near East. Thus, in order to understand the changes proposed by Jeremias and its innovations, it was necessary to caracterize the alliance models, mentioned above. From this standpoint, we could study the previous alliances carried out between the deity and the people of Israel. The words of Jeremias allowed the Judeans population deported to Babylon to establish a new form of relationship with the deity. This new base allowed the preservation of a tradition, whose origin goes well before the VI th century B.C., that is called today Judaism.

No description available.

Thesis (DTh)--Stellenbosch University, 2007. / ENGLISH ABSTRACT: As the title suggests, this research is a study of primogeniture in the Old Testament towards a theological-ethical understanding of patriarchy in ancient Israel. Using the Ancient Near East as a wider context of the Old Testament, the research first analysed the Ancient Near East texts relating to primogeniture, i.e., texts relating to inheritance and succession. In so doing the research reveals that primogeniture was a generally practiced custom of most of the Ancient Near East societies, serving as a cornerstone for their patriarchal culture. The research also demonstrates that there were exceptions to the rule. For example, the Elamites practiced matrilineal and matrilocal customs. Within the general practice of primogeniture among most of the Ancient Near East societies, firstborns were often displaced in favour of younger sons. In some cases, daughters and wives could also inherit and own properties, although succession to the throne by daughters was rare. The central focus of the research is a socio-rhetorical criticism of the primogeniture text of Deuteronomy 21:15-17. Like in the Ancient Near East, this study also discovers that primogeniture was a generally practiced custom as well as a cornerstone of ancient Israel’s patriarchy. However, exceptions to this rule in ancient Israel seemed to be even more notorious than in those of other ancient Near East societies. The custom was often not followed. Daughters could also inherit. Firstborns were displaced by their younger brothers for prime heirship of the family as well as succession to the throne. This violation of primogeniture custom was theologically and ethically qualified and politically and ideologically appropriated. The research thus concludes that these theological-ethical qualifications as well as political-ideological appropriation of the violation of primogeniture based on socio-economic and religious-political changes of society indicate that patriarchy according to the Old Testament is not a static divine blueprint for all societies of all generations. Rather, patriarchy in ancient Israel was a dynamic socio-historical and theologicalethical process which was subjected to change, modification, reinterpretation, and re-appropriation according to socio-economic and religious-political developments of a given society. In the name of patriarchy, women had been denied their rights, robbed of their dignity and worth, and regarded as a second class image of God in many societies, then and now. Committed to correcting these wrongs, this research – arguing that patriarchy in the Old Testament is not so much a privilege as it is to a responsibility – challenges the contemporary hierarchical patriarchal ideologies, and contends for gender equality in all walks of life, remembering that we are all created equally in the image of God. / AFRIKAANSE OPSOMMING: Soos die titel aandui, dek hierdie studie eersgeborenheid in die Ou Testament om 'n teologies-etiese begrip van die patriargie in antieke Israel te bewerkstellig. Teen die Antieke Nabye Ooste (ANO) as wyer konteks van die Ou Testament, analiseer die navorsing ten eerste die ONO-tekste wat betrekking het op eersgeborenheid, met ander woorde tekste wat verwys na vererwing en opvolging. In die proses het die navorsing aan die lig gebring dat eersgeborenheid 'n wydverspreide praktyk in die meeste ANOgemeenskappe was en as hoeksteen vir hul voortbestaan en patriargale stelsels gedien het. Die navorsing het ook aangetoon dat uitsonderings op hierdie reël voorgekom het. So het die Elamiete byvoorbeeld matriliniêre gebruike gehad, asook waar die man by die vrou se familie gaan woon het. In die algemene gebruik van eersgeborenheid onder meeste van die ANO-gemeenskappe, is eersgeborenes dikwels vervang ten gunste van jonger seuns. In sommige gevalle kon dogters en eggenotes ook erflatings ontvang en vaste eiendomme besit, alhoewel troonopvolging deur dogters baie selde voorgekom het. Die sentrale fokus van die navorsing is 'n sosioretoriese kritiek op die eersgeborenheidsteks in Deuteronomium 21:15-17. Soos ten opsigte van die ANO, het die studie ook vasgestel dat eersgeborenheid 'n algemeen aanvaarde praktyk en ook hoeksteen van antieke Israel se patriargie gevorm het. Maar die uitsonderings op hierdie reël in antieke Israel was skynbaar selfs meer opspraakwekkend as in ander ANOgemeenskappe. Die gebruik is dikwels nie nagevolg nie. Dogters kon ook vererf. Eersgeborenes is deur hul jonger broers vir die belangrikste erfporsie van die familie vervang, asook vir troonopvolging. Hierdie verbreking van die eersgeborenheidsgebruik is teologies en eties gekwalifiseer en polities en ideologies toegepas. Die navorsing kom dus tot die gevolgtrekking dat hierdie teologies-etiese kwalifikasies, asook die polities-ideologiese toepassing van die verbreking van eersgeborenheid, gebaseer op sosio-ekonomiese en religieus-politieke veranderinge in die gemeenskap, aandui dat patriargie volgens die Ou testament nie 'n statiese, godgegewe bloudruk vir alle gemeenskappe van alle generasies daarstel nie. Patriargie in antieke Israel was eerder 'n dinamiese sosiohistoriese en telogies-etiese proses, wat onderworpe was aan verandering, aanpassing, herinterpretasie en hertoepassing ingevolge soio-ekonomiese en religieus-politieke ontwikkelinge van 'n gegewe gemeenskap. In die naam van patriargie is vroue in baie gemeenskappe, destyds en vandag nog, ontneem van hul regte, van hul waardigheid en van hul waarde gestroop en beskou as 'n tweede klas beeld van God. Hierdie navorsing is toegewy aan die regstel van hierdie onregte en is van mening dat patriargie in die Ou testament nie sodanig 'n voorreg was nie as 'n verantwoordelikheid en daag daarmee die hedendaagse hiërargiese patriargale ideologieë uit. Dit spreek hom uit ten gunste van geslagsgelykheid in alle gebiede van die lewe, met in ag neming dat ons almal gelyk geskape is in die beeld van God.

This thesis will consider the possibility of an epistemological process described in the narratives and teaching of the Pentateuch and the Gospel of Mark. The specific nature of this epistemological process will be explored upon the priorities constrained by the texts themselves. While the epistemological objectives are not always perspicuous to the reader of the canon, error is more clearly diagnosed in these narratives. This thesis then investigates the epistemological process by looking primarily at where characters of the narratives 'get it wrong' according to the narrative's diagnosis. Primacy appears to be given in these texts to heeding the authenticated and authoritative voice first, and then enacting the authoritative guidance in order to see what is being shown; in order 'to know'. Errors occur along the same boundaries. Failure to heed the authoritative voice creates a first order of error, while failure to enact the guidance yields a second order of error. We begin at the fore of the canon working through these Pentateuchal texts as they are presented to the reader. In the first chapter, the necessity of this current study will be defended. As well, we will survey various attempts at describing a 'biblical epistemology' and their deficiencies and/or methodological shortcomings. Chapter 2 will advance the case that Genesis 2-3 actually yields sufficient epistemological categories which resemble the rest of the Pentateuchal descriptions of error in more than superficial ways. Genesis 2 is analyzed as paradigmatic for proper epistemological process while Genesis 3 is paradigmatic of error. It is upon the boundary of the authenticated voice that error is assessed in the Garden of Eden. These patterns of error are lexically and conceptually reverberated in the stories of the patriarchs and Joseph. Chapter 3 then looks at how these features discovered in Genesis are interwoven in the reader's mind as they come to the stories regarding Moses' prophetic authentication, Pharaoh's errors, and eventually Israel's own errors. The errors of Balak with Balaam in Numbers are considered as further reason to believe that this epistemological process is not reserved for Israel. Chapter 4 explores the unique connections between Israel's Deuteronomic reflections and the creation narratives of Genesis. The fifth chapter leaps to the Gospel of Mark to discern whether or not any of these patterns from the Pentateuch remain in the Gospel narrative. In the final chapter, the fruit of our theological reading is brought forward to interact with current epistemological theories (mostly in analytic philosophy). These contemporary epistemologies are found wanting to describe anything like what we found in the scriptures. Implications are then drawn for theological prolegomena and praxis.

Submitted by Noeme Timbo (noeme.timbo@metodista.br) on 2018-03-20T16:54:13Z No. of bitstreams: 1 Silvano Lessi.pdf: 1232073 bytes, checksum: aa3ddfebdca742394d0e88a6e69c5c69 (MD5) / Made available in DSpace on 2018-03-20T16:54:13Z (GMT). No. of bitstreams: 1 Silvano Lessi.pdf: 1232073 bytes, checksum: aa3ddfebdca742394d0e88a6e69c5c69 (MD5) Previous issue date: 2017-10-05 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The research deals with the three most important Judaic Feasts: The Feast of Pesah ( Feast of Unleavened Bread), The Feast of Weeks and the Feast of Tabernacles, with a theoretical basis that has the view of the biblical books of The Old Testaments. As backdrop, this research has used the content of Deuteronomy 16, 1-17. It's said that it wasn't for sure when each of these feasts appeared, but it was said that these feasts have suffered alterations in the course of time until nowadays. The comparisons made through the study of the texts in The Old Testaments have given a better view about these alterations. The unification of The Feast of Pesah with The Feast of Unleavened bread since they were close by each other in the Judaic calendar was one of the most important alterations. Another one was the centralization of the three important feasts in the temple of Jerusalem. The analysis also shows the impacts that these changes have caused over the people of Israel. The people who used to celebrate the feasts in a familiar surrounding had to change the place of their worship. The change made by King Josiah also had a great impact over the Jewish people. It's said that such change had a political and economic reason. At last, it was analyzed the changes that had occurred in the calendar of the feasts. The Feast of Pesah which used to be celebrated in the month of Tisri was then celebrated in the month of Abib, in Deuteronomy 16, 1-17. / A pesquisa trabalha as três principais Festas judaicas: Festa do pesah (juntamente com a Festa dos pães ázimos), Festa das semanas e a Festa das tendas, trazendo um embasamento teórico que perpassa os livros bíblicos do Antigo Testamento. Como pano de fundo principal, esta pesquisa utilizou o conteúdo de Deuteronômio 16,1-17. Pode-se dizer que não se conseguiu afirmar quando surgiram cada uma das Festas, entretanto observou-se que estas Festas sofreram transformações no decorrer do tempo até os dias de hoje. As comparações feitas através do estudo de textos do Antigo Testamento deram uma visão melhor sobre estas transformações. A unificação da Festa do pesah com a Festa dos pães ázimos, por serem Festas próximas uma da outra no calendário judaico, foi uma das transformações importantes. Outra foi a centralização das três principais Festas no templo de Jerusalém. A análise também perpassa pelos impactos que estas mudanças causaram sobre o povo de Israel. O povo que tinha por costume comemorar as Festas num ambiente familiar teve que mudar o local de suas adorações. A reforma feita pelo rei Josias também teve grande impacto para o povo judeu. Podemos dizer que esta reforma teve uma finalidade política e econômica. Por fim, também foram analisadas as mudanças que ocorreram no calendário das três Festas. A Festa do pesah que era comemorada no mês de Tisri passa a ser comemorado no mês de Abib no livro de Deuteronômio 16,1-17

Text in Afrikaans / Hierdie verhandeling dek oor die algemeen die groter geheel van die Monargale Tydvak in die geskiedenis van Israel en Juda. Daar word egter meer spesifiek gefokus op die koningskap van Josia, `n merkwaardige koning van Juda, en sy godsdienstige hervormings wat van stapel gestuur is na aanleiding van die vonds van die wetboek in die Tempel. Die verhaal van Josia word geskets teen die agtergrond van die politieke klimaat in die antieke Nabye Ooste voor- en tydens sy koningskap. Aandag word dus gegee aan ander nasies en die invloed wat hulle op Juda gehad het. Daar word ook gekyk na daardie profete wat moontlik `n invloed op Josia kon gehad het, hetsy profete wat aktief was tydens sy koningskap of in die jare onmiddellik daarvoor. Laastens word ook na die Deuteronomistiese Geskiedenis gekyk ten einde die moontlike verband daarvan met Josia en sy hervormings te bepaal / This dissertation covers, in generaL the topic of the Monarchial Period in the history of Israel. More specific attention is given to Josiah. a remarkable king of Judah, and his program of religious refonn, that was set in motion with the discovery of the Book of the Law in the Temple. The story of Josiah is told against the background of the political climate in the ancient Near East prior to and also during Josiah's reign. Other nations and their influence on Judah is carefully considered in this regard. Attention is also given to those prophets that could possibly have influenced Josiah. Some of these prophets were active during Josiah's reign and others in the years preceding his reign. Lastly the Deuteronomistic History is considered to determine the possible links to Josiah and his refonn program / Old Testament / M.Th. (Old Testament)

Text in Afrikaans / Hierdie verhandeling dek oor die algemeen die groter geheel van die Monargale Tydvak in die geskiedenis van Israel en Juda. Daar word egter meer spesifiek gefokus op die koningskap van Josia, `n merkwaardige koning van Juda, en sy godsdienstige hervormings wat van stapel gestuur is na aanleiding van die vonds van die wetboek in die Tempel. Die verhaal van Josia word geskets teen die agtergrond van die politieke klimaat in die antieke Nabye Ooste voor- en tydens sy koningskap. Aandag word dus gegee aan ander nasies en die invloed wat hulle op Juda gehad het. Daar word ook gekyk na daardie profete wat moontlik `n invloed op Josia kon gehad het, hetsy profete wat aktief was tydens sy koningskap of in die jare onmiddellik daarvoor. Laastens word ook na die Deuteronomistiese Geskiedenis gekyk ten einde die moontlike verband daarvan met Josia en sy hervormings te bepaal / This dissertation covers, in generaL the topic of the Monarchial Period in the history of Israel. More specific attention is given to Josiah. a remarkable king of Judah, and his program of religious refonn, that was set in motion with the discovery of the Book of the Law in the Temple. The story of Josiah is told against the background of the political climate in the ancient Near East prior to and also during Josiah's reign. Other nations and their influence on Judah is carefully considered in this regard. Attention is also given to those prophets that could possibly have influenced Josiah. Some of these prophets were active during Josiah's reign and others in the years preceding his reign. Lastly the Deuteronomistic History is considered to determine the possible links to Josiah and his refonn program / Biblical and Ancient Studies / M.Th. (Old Testament)

Cette thèse porte sur l’usage du terme σήμερον (« aujourd’hui ») en Luc-Actes (vingt-deux occurrences), dans la correspondance paulinienne (Romains 11.8 ; 2 Corinthiens 3.14, 15) et dans l’épître aux Hébreux (1.5 ; 3.7, 13, 15 ; 4.7 [à deux reprises] ; 5.5 ; 13.8). Elle accorde une importance particulière à la possibilité de l’influence de l’ « aujourd’hui » du Deutéronome dans le Nouveau Testament. Deux hypothèses principales sont au cœur de cette étude. D’une part, celle de la thématisation, dans le Deutéronome comme dans les trois corpus néotestamentaires envisagés, du mot « aujourd’hui » : dans chaque cas, ce terme acquiert le statut de thème théologique à part entière. En effet, ses divers emplois démontrent un travail de réflexion sur « l’aujourd’hui ». D’autre part, celle d’une influence deutéronomique commune : les trois écrivains néotestamentaires sont conscients des attaches théologiques de l’aujourd’hui deutéronomique. Ils transposent volontairement et diversement ce motif vétérotestamentaire à la lumière de l’événement Jésus-Christ. En fin d’enquête, on constate que l’aujourd’hui lucanien, l’aujourd’hui paulinien et l’aujourd’hui de l’épître aux Hébreux, tout en conservant des accents qui leur sont propres, contribuent tous à mettre en valeur les mêmes concepts théologiques clés, parmi lesquels figurent l’accomplissement de l’Écriture, l’eschatologie en cours de réalisation, l’avènement du salut, l’annonce de la bonne nouvelle et la proclamation de la parole de Dieu. / This dissertation examines the use of the term σήμερον (“today”) in Luke-Acts (22 occurrences), the Pauline letters (Romans 11:8; 2 Corinthians 3:14, 15) and the Epistle to the Hebrews (1:5; 3:7, 13, 15; 4:7 [twice]); 5:5; 13:8). It gives special attention to the possible influence of the Deuteronomic “today” in the New Testament. Two main hypotheses are at the heart of this study. First, the word “today,” in Deuteronomy as well as the three New Testament corpora under consideration, becomes a theological theme of its own. In effect, it is argued that its various occurrences reveal the presence of reflective work on “the today.” Second, in the minds of the three New Testament authors who give attention to this motif, there seems to be an awareness of certain theological associations that are bound up with the Deuteronomic “today.” In diverse manners, they intentionally transpose this Old Testament motif in the light of the Christ event. By the end of this investigation, it becomes apparent that Luke’s today, Paul’s today and the today of the Epistle to the Hebrews, while each possessing unique characteristics, all contribute to emphasize the same key theological concepts, such as the fulfillment of Scripture, an inaugurated and progressively realized eschatology, the coming of salvation, the heralding of the good news and the proclaiming of God’s Word.

Today, some twelve million immigrants are unlawfully present in the United States. What response to this situation does Christian theology suggest for these immigrants and those who receive them? To this question about the status of immigrants before the law, the theological literature lacks an understanding of how federal U.S. immigration law developed, and it lacks a robust theological account of the governance of immigration. To fill this gap, the thesis presents three stages in the formation of the laws that designate some immigrants as aliens unlawfully present or illegal aliens, drawing out the moral argumentation in each phase and responding with moral theology. In the first stage, non-citizens were called aliens in U.S. law. In response to the argument that aliens exist as a consequence of natural law, Christian teaching indicates that immigrants are not alien either in creation or for the church. In the second stage, the authority of the federal government to exclude and expel aliens was established, leaving those who do not comply to be designated illegal aliens. To the claim that the federal government has unlimited sovereignty over immigration, interpretations of the Christian Scriptures respond that divine sovereignty limits and directs civil authority over immigration. In the third stage, legal reforms that were intended to end discrimination between countries allowed millions from countries neighboring the U.S. to become illegal aliens. These reforms turn out to be unjust on philosophical grounds and unneighborly on theological grounds. While federal law classes many as aliens unlawfully present in the United States, Christian political theology indicates that immigrants are not alien, the government of immigration is limited by divine judgment, and nationals of neighboring countries deserve special regard.

Bibliography: leaves 289-298 / Source-criticism of the Pentateuch suggests that the priests (Source P) alone authored the Holiness Code – the premise being that Source P forms one religious, literate and elite group of several. Through the endeavor to redefine Israelite identity during the Neo-Babylonian Empire of 626–539 BCE and the Achaemenid Persian Empire of 550–330 BCE, various ideologies of Israelite identity were produced by various religious, literate and elite groups. Possibly, the Holiness Code functions as the compromise reached between two such groups, these being: the Shaphanites, and the Zadokites. Moreover, the Holiness Code functions as the basis for the agreed identity of Israel as seen by the Shaphanites and the Zadokites. Specifically, in Leviticus 19:1-19a – as being the Levitical decalogue of the Holiness Code, and which forms the emphasis of this thesis – both Shaphanite and Zadokite ideologies are expressed therein. The Shaphanite ideology is expressed through the Mosaic tradition: i.e., through the Law; and the Zadokite ideology is expressed through the Aaronide tradition: i.e., through the Cult. In the debate between the supremacy of the Law, or the Cult – i.e., Moses or Aaron – the ancient Near Eastern convention of the ‘rivalry between brothers’ is masterfully negotiated in Leviticus 19:1-19a. / Old Testament and Ancient Near Eastern Studies / D. Phil. (Old Testament)