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Thesis (Ph.D)--Murdoch University, 2007. / Thesis submitted to the Division of Arts. Includes bibliographical references (p. 548-572).

Thesis (Ph. D.)--Bob Jones University, 2004. / Includes bibliographical references (leaves 255-266).

Thesis (Ph. D.)--Bob Jones University, 2004. / Includes bibliographical references (leaves 255-266).

Thesis (Ph.D.)--Aberdeen University, 2009. / Title from web page (viewed on Mar. 26, 2010). Includes bibliographical references.

The present thesis answers two questions.  First, why does Matthew append ‘and his brothers’ to Judah and Jechoniah (1:2, 11)?  Secondly, why does Matthew include the following four annotations: ‘and Zerah by Tamar’, ‘by Rahab’, ‘by Ruth’, and ‘by the [wife] of Uriah’ (1:3-6)?  A composition critical methodological approach leads to the consideration of relevant compositional categories, namely (1) biblical genealogies, particularly ‘annotated genealogy’; and (2) story summaries, particularly summaries of Israel’s story (SIS).  Underappreciated or under developed aspects of these categories are highlighted.  A list of SIS in ancient literature is assembled that is fuller than previous such compilations and on improved methodological footing.  Various tendencies shared by such summaries support the present interpretation of the genealogy.  The addition of ‘and his brothers’ to Judah recalls his royal role, elucidated in Genesis 49:8, which leads to ‘David the King’ (1:6) and the ‘Messiah’ (1:1, 16, 17).  Arguably linked by ‘and his brothers’ (1:2, 11), Judah and Jechoniah in Second Temple literature are understood to have reversed their wickedness and earned royal status by self-sacrifice, perhaps pointing to the sacrifice of Jesus before his full enthronement.  After a review of the current scholarly options on the ‘four (five) women’ in the genealogy, an overlooked interpretation of 1:3-6 is developed.  Matthew does not name four women but four Gentiles (Tamar, Rahab, Ruth and Uriah); each is celebrated as praiseworthy in the OT and in Jewish and Christian tradition.  The four point to the global implications of Jesus’ mission.  The final chapter examines the close relationship between the beginning and the ending of the Gospel.  A possible relationship between Genesis 49:8-10 and Matthew 1:1-17, 28:10, 16-20 is described: Jesus’ ‘brothers; worship him and he begins to receive the obedience of the nations.

Thesis (doctoral)--Universität, Tübingen, 2002. / Includes bibliographical references (p. [554]-589).