Archaeological data have shown a notable decline of the population from the end of the monarchy to the time of E-N. And there is no evidence of many outsiders swarming into Judah. Therefore the returnees constitute only a minority in Persian Yehud. A study on biblical and other sources implies that the Persian regime shaped and formulated their policy on Yehud for the Empire's own interest. With the support of the central government, the Second Temple as well as its priests and Levites have been elevated, while the remainers are marginalized, discriminated against and accused by the returnees. / Both Jewish and Christian traditions as well as modern scholarship on the Hebrew Bible have shown great interest in the issue of identity with special focus on the situation of the Restoration period. However, many of the contributions tend to lay their emphasis on the negative side about how the marginalization takes place in the texts of Ezra-Nehemiah (E-N hereafter) and Chronicles, but there is little attention paid to comparing and measuring the complexities of both phenomenon: marginalizing and acceptance, and no previous study has yet dealt with the different groups in E-N and Chronicles so far. This study attempts to bring the focus on the different groups during that period. Based on the archaeological and extra-biblical data, which may help us to reconstruct the social fabric of Persian Yehud, it then zeros in to appreciate how the texts have portrayed different groups and analyzes how the biblical authors establish the identity and identification of selves and others. / Meanwhile, three groups emerge for the first time. The Nethinim, who have a foreign origin are considered Israelites and assigned the role of assistants to the priests and Levites to take part in the service of the Temple. Gatekeepers become a sub-military force in Yehud and are responsible for local administration and management of temple property. As for the singers, they substitute the pre-exilic prophets and became messengers bearing the ideology of the ruling class to the people. The latter two groups therefore earn high status and are portrayed by the Chronicler as descendants of the Levites despite their doubtful origin. This enables them to claim the identity of Israelites in the canon. / This study demonstrates that in the unique historical background of the Persian Period, the biblical authors of post-exilic historiography to a great extent determine the identity of "foreigners", "Israelites" and "Levites" according to the social reality of animosity between groups, rather than to the often assumed categories of ethnicity such as strict adherence to blood ties and faith. / This study is divided into two parts. Section I works on the historical background of the Persian Period, followed by Section II, which traces the marginalization of those who remained and the elevation of gatekeepers, singers, and the Nethinim. / 孟振華. / Adviser: Chi Chung Lee. / Source: Dissertation Abstracts International, Volume: 69-08, Section: A, page: 3182. / Thesis (doctoral)--Chinese University of Hong Kong, 2008. / Includes bibliographical references (p. 138-148). / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / School code: 1307. / Meng Zhenhua.

Sonia Kwok Wong. / Thesis (M.Div.)--Chinese University of Hong Kong, 2008. / Includes bibliographical references (leaves 120-129). / Abstract also in Chinese. / ABSTRACT --- p.i / ACKNOWLEDGEMENTS --- p.iii / INTRODUCTION --- p.1 / Purpose and Approach of the Present Study --- p.1 / Outline of the Present Study --- p.4 / Chapter CHAPTER 1: --- "A BRIEF EXPLORATION OF STUDIES ON MOSES, THE PENTATEUCH AND EXOD.3:l-4:18" --- p.8 / Interpretation of the Persona Moses --- p.8 / Redactional History of the Pentateuch --- p.9 / Dating of the Commission of Moses in Exod. 3:1-4:18 --- p.14 / Chapter CHAPTER 2: --- METHODOLOGY AND CHARACTERIZATION OF MOSES --- p.24 / A Short Exposition on Rhetorical Criticism --- p.24 / A Proposed Model of Rhetorical Criticism --- p.26 / Exod. 3:1-4:18 as a Rhetorical Unit --- p.38 / Literary Genre and Rhetorical Type --- p.41 / Defining the Rhetorical Situation of Exod. 3:1-4:18 --- p.43 / Historical Situation of the Babylonian Diaspora and Their Exigency --- p.45 / Characterization of Moses in Exod. 2:1-22 --- p.52 / Chapter CHAPTER 3: --- A RHETORICAL ANALYSIS ON EXOD. 3:1-4:18 --- p.60 / Literary Demarcation and Perspective Shifts --- p.60 / Prologue and Settings: The Fire out of the Bush (3:1-5) --- p.63 / God's Thesis: Moses' Call to a Vocation of Liberation (3:6-10) --- p.69 / Moses' First Objection: ''Who Am I? ´ح(3:11-12) --- p.75 / "Moses' Second Objection: “Who Are You? ,，(3:13-22)" --- p.79 / Moses' Third Objection: “The Israelites Will Not Believe. ´ح(4:1-9) --- p.86 / Moses' Fourth Objection: “I Am Not a Man of Words. ´ح (4:10-12) --- p.90 / "Moses' Fifth Objection: “Send Someone Else!"" (4:13-17)" --- p.95 / Epilogue: Moses' Return (4:18) --- p.98 / The Immediate Persuasive Effect --- p.100 / Chapter CHAPTER 4: --- RHETORICAL EFFECTS TO THE DIASPORIC AUDIENCE --- p.103 / Interpreting Exod. 3:1´ؤ4:18 as a Symbolic Conflict --- p.103 / Interpreting Ideologies in Exod. 3:1-4:18 --- p.105 / The Residual Persuasive Effects --- p.109 / CONCLUSION --- p.114 / APPENDIX: A REFLECTION OF THE STUDY ON HONG KONG CONTEXT --- p.117 / BIBLIOGRAPHY --- p.120

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In the earlier part of this century, archaeology was imported into biblical studies as a tool to demonstrate the historical accuracy of the Bible. Methodological differences, however, prevented very meaningful dialogue and eventually the two disciplines drifted apart. Archaeology has matured in the intervening years and now can enter a dialogue with biblical studies as an independent discipline. While biblical studies and archaeology work with different sets of data and approach the same subject with different questions, the disciplines can meaningfully intersect when they are interpreted through the perspective of anthropology of religion. Anthropology, with its study of the nature of religion and ritual, provides a matrix into which archaeology and biblical studies can place their respective data and find an interpretive framework. This dissertation uses Josiah's reforms (2 Kings 23) as a test case to bring archaeology and biblical studies into dialogue. The text lists activities and artifacts that were objects of Josiah's reform. The first three chapters deal with biblical and general anthropological data. Chapters four and five focus specifically on bamot and goddess worship. Chapter six discusses an array of artifacts: worship of the heavenly bodies, cult functionaries, child sacrifice, standing stones, the occult, and figurines. Each section examines the biblical data, anthropological theory, and any artifactual evidence that might reflect cultic practices. The purpose has been not to offer a comprehensive or exhaustive list of artifacts, but to show the types of objects that attracted Josiah's attention.

This dissertation proposes that Deuteronomy portrays the role of divine paternity in three dimensions; progenitor, caregiver, and covenant partner. After presenting the history of the research in chapter 1, this study recognizes that the fatherhood of God in Deuteronomy had been largely overlooked. Recognizing the phrase, "God is a father," to be metaphorical, this study presents a discussion on metaphorical theory in order to understand how metaphors work. Max Black's theory of interaction is accepted as a framework to understanding Deuteronomy's metaphor, "God is a father." Chapter 3 presents an overview of fatherhood from the perspective the ANE. The purpose of the chapter is to establish a system of associated commonplaces concerning the word "father" in the ANE, which, in turn, helps modern readers understand the phrase, "God is a father." This study investigates the literary and theological context of Deuteronomy 32, 1, 8, and 14 (in that order) where the fatherhood of God is revealed. Subsequently, it discusses the structure and genre of each chapter. Finally, it analyzes the verses in their context that speak of God as the father of Israel (Deut 32:6, 18; 1:31; 8:5; 14:1-2). Chapter 4 logically begins with Deuteronomy 32, for there it reveals Yahweh as the progenitor of Israel. Moreover, it is the only occurrence in Deuteronomy where the word "father" is used metaphorically for Yahweh. Deuteronomy 1 reveals Yahweh as caregiver , as he is compared to an earthly father carrying his son. Deuteronomy 8 continues the caregiving theme in the form of Yahweh disciplining Israel for their refinement and for their good. Deuteronomy 14 presents Yahweh's fatherhood as covenant partner . The chapter also portrays Israel as his son, his holy people, and his special treasure. Israel's role, as son, is to obey Yahweh's commands. The conclusion provides a summary and concluding thoughts pertaining to God's fatherhood in Deuteronomy. It affirms that Deuteronomy portrays Yahweh's divine paternity over Israel as progenitor, caregiver, and covenant partner. / This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from <a href="http://disexpress.umi.com/dxweb">http://disexpress.umi.com/dxweb</a> or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.

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The present study argues that a series of programmatic additions were made to the oracles concerning the nations in Isa 13-23 during the late-exilic period by the same circle of writers who were responsible for Isa 40-55. These additions were made to create continuity between the ancient oracles against the nations from the Isaiah tradition and the future fate of the same nations as the late-exilic redactor(s) foresaw. The additions portray a two-sided vision concerning the nations. One group of passages (14:1-2; 14:32b; 16:1-4a; 18:7) depicts a positive turn for certain nations while the other group of passages (14:26-27; 19:16-17; 23:8-9, 11) continues to pronounce doom against the remaining nations. This double-sided vision is set out first in Isa 14 surrounding the famous taunt against the fallen tyrant. 14:1-2, before the taunt, paints the broad picture of the future return of the exiles and the attachment of the gentiles to the people of Israel. After the taunt and other sayings of YHWH against his enemies, 14:26-27 extends the sphere of the underlying theme of 14:4b-25a, namely YHWH's judgement against boastful and tyrannical power(s), to all nations and the whole earth. The two sides of this vision are then applied accordingly to the rest of the oracles concerning nations in chs 13-23. To the nations that have experienced similar disasters as the people of Israel, words of hope in line with 14:1-2 were given. To the nations that still possessed some prominence and reasons to be proud, words of doom in line with 14:26-27 were decreed. Only later in the post-exilic period, for whatever reason, be it changed international political climate or further spread of the Jewish diaspora, was the inclusive vision of 14:1-2 extended even to the nations that were not so favourably viewed by our late-exilic redactor (19:18-25; 23:15-18).

Orientador: Fernando Antonio Novais / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Economia / Made available in DSpace on 2018-08-11T02:14:50Z (GMT). No. of bitstreams: 1 Hutz_Ana_M.pdf: 837382 bytes, checksum: 5f58d1012b3e9495b83f4453bcb73950 (MD5) Previous issue date: 2008 / Resumo: O objetivo da dissertação é estudar o papel dos cristãos novos portugueses no tráfico de escravos para a América espanhola durante a União Ibérica, entre 1580- 1640. Os cristãos novos portugueses formaram redes comerciais que os permitiram estabelecer relações comerciais em todos os continentes conhecidos então. Muitos dos cristãos novos estudados foram financiadores reais. Esse fato, contudo, não diminuiu a perseguição sofrida por esse grupo por parte da Inquisição. No lugar disso, acirrou as contradições inerentes ao povo judeu e seus descendentes, como foram os cristãos novos portugueses / Abstract: This dissertation has the intention to study the participation of Portuguese New-Christians in the Atlantic slave trade to Hispanic America during the Dynastic Union ¿ 1580-1640. Portuguese New-Christians take part on commercial network that allowed them to established commercial relationship in all continents. Many of this New- Christians were royal financiers. This fact, however, didn't protect them form the Inquisitions' persecutions. In fact, it helped to increase contradictions that are typical of the Jewish people and their descendants, such as the Portuguese New-Christians were / Mestrado / Historia Economica / Mestre em Desenvolvimento Econômico

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