Thesis (Th. M.)--Convenant Theological Seminary, 1991. / Includes bibliographical references (leaves 92-95).

Thesis--Dropsie College. / English and Hebrew. Includes bibliographical references.

Thesis (Th. M.)--Convenant Theological Seminary, 1991. / This is an electronic reproduction of TREN, #030-0026. Includes bibliographical references (leaves 92-95).

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No description available.

Rabbi Naftali Zevi Yehuda Berlin's commentary to the Pentateuch, Ha'amek Davar, was first published in Vilna in 1879-1880. The work grew out of a daily class that Berlin taught at the famed yeshiva Etz Hayyim of Volozhin, where he was dean from 1853-1893. This study of Ha'amek Davar focuses on Berlin's exegesis of Noah's three sons. Because Berlin often conceals his sources and their previous discussions, one of the great challenges of working with Ha'amek Davar is trying to recognize which interpretations were original to Berlin and which were adapted from elsewhere. Because my discussion was limited to a few passages, it was possible to outline how different aspects of Berlin's exegesis interacted. The historical context of Nineteenth Century Czarist Russia had a strong impact on Ha'amek Davar, and some of Berlin's comments are viewed in light of what was being written in the Russian Jewish press of the time.

Thesis (Ph.D.)--UCLA, 1977. / Vita. Bibliography: leaves 260-277.

Texte remanié de: Diss.--Institut für Judaistik--Berlin--Freie Universität, 2000. / Mention parallèle de titre ou de responsabilité : From Maimonides to Samuel ibn Tibbon : the transformation of the Dalālat al-ḥaʼirīn into the Moreh ha-nevukhim / Carlos Fraenkel. Table des matières trad. en anglais ; contient un résumé en anglais. Bibliogr. p. [382]-403. Index.

The crux of Jeremiah’s message depicted in the book of Jeremiah is the upcoming Babylonian invasion on Judah as a result of their sins and the unusual call on Judah to yield to the Babylonians. Jeremiah’s prophecy to the Judeans claimed that foreign invasion would result in the destruction of the nation and exile of its inhabitants. For this, he faced grave animosity from the recipients of his message especially the kings and the prophets and he even suffered persecution under them. The reasons for the hostility against him as portrayed in the book are investigated. The book of Jeremiah highlights that after the invasion, the Babylonians showed a special concern to Jeremiah and gave him privilege to choose whether he would go to Babylon or stay behind in Judah. Strangely, the prophet, who emphasized that the nation of Judah should not resist the Babylonian rule and should be exiled to Babylon, when given a choice, chose to stay behind in Judah. This appears to be a strange response of Jeremiah toward Babylonian exile. Also, when the Johanan faction forced Jeremiah to flee from Judah and find asylum in Egypt to escape another suspected Babylonian threat, Jeremiah responds negatively. The various responses of the kings, prophets and Jeremiah toward the destruction and exile require explanation. At the outset, the reason why there was fierce hostility against Jeremiah’s message appears to be Judah’s reluctance to be subdued by a foreign nation as the biblical text portrays. However, the book of Jeremiah appears to use many metaphors to point to the reasons for resentment against Jeremiah and his message. The study of the metaphors in Jeremiah employing cognitive linguistics methodology, using conceptual metaphor theory and conceptual blending theory has shown the interconnectedness of the metaphors and the meanings it implies. The metaphors of “destruction” and “exile” are found to be connected to the concept of shame. Jeremiah’s prediction of the forthcoming destruction of the land, cities, Temple, exile of Judeans, collapse of the Davidic throne and all kinds of calamities that would befall the city of Jerusalem and the nation of Judah is found to be associated with “shame.” Likewise, the metaphor of “restoration” is found to be connected to the concept of honour. Jeremiah’s prophecy of “restoration” is portrayed as replenishment of land, rebuilding of cities, return of the exiles, and restoration from all kinds of calamities termed as “return of honour.” This shows that the concepts of honour and shame play a key role to explain the antagonistic responses toward Jeremiah’s prophecy of the Babylonian invasion and exile. Also, by using conceptual metaphor analysis, Jeremiah’s reluctance to go to Babylon or Egypt can be explained as his anticipation to witness the restoration of the nation of Judah and return of its honour as Yahweh had promised.

O presente trabalho analisa as fontes bíblicas e extrabíblicas que fazem referência à incursão militar do rei assírio Senaqueribe em Judá durante o período do reinado de Ezequias, em 701 a.E.C. Inicia-se com uma revisão bibliográfica do tema nos últimos dois séculos, seguida de uma breve contextualização histórica das relações entre os Reinos de Israel e Judá e o Império Assírio durante o séc. VIII a.E.C., com atenção especial ao reinado de Ezequias, rei de Judá. Em seguida, apresenta-se de forma sucinta as evidências arqueológicas da destruição causada pelo exército assírio no Reino de Judá durante a campanha do rei Senaqueribe em 701 a.E.C., especialmente os dados da escavação da cidade de Laquis, cuja estratigrafia e abundante presença de um tipo específico de jarro foram fundamentais para verificar a extensão da devastação assíria. Segue-se a análise das fontes assírias, a saber: o relato da terceira campanha do rei Senaqueribe, registrada nos Anais Reais Assírios; a inscrição da conquista de duas cidades do rei Ezequias durante essa campanha, documentada em dois fragmentos; e o painel do palácio sudoeste do rei Senaqueribe em Nínive, cujos relevos retratam a conquista da cidade judaíta de Laquis. Em seguida, expõe-se a história de autoria de Heródoto sobre uma expedição frustrada do rei Senaqueribe ao Egito e uma breve introdução aos livros bíblicos de Reis, Isaías e Crônicas, acompanhada da análise das narrativas da invasão de Senaqueribe nos respectivos livros (IIRs 18:13-19:37, Is 36-37; IICr 32:1-23). Por fim, apresentam-se algumas considerações finais a partir da análise e comparação das fontes. / This paper examines the biblical and extra-biblical sources of the military expedition of the Assyrian king Sennacherib in Judah during the reign of Hezekiah in 701 B.C. The work begins with the literature review of the topic for the last two centuries, followed by a brief historical background of the relations between the Kingdoms of Israel and Judah and the Assyrian Empire during the 8th century B.C., with special attention to the reign of Hezekiah king of Judah. After that, it is presented briefly the archaeological evidence of the destruction caused by the Assyrian army in the Kingdom of Judah during the king Sennacherib\'s campaign in 701 B.C., especially the excavation data of the city of Lachish, whose stratigraphy and abundant presence of a specific type of jars were essential to verify the extent of Assyrian devastation. It follows the analysis of the Assyrian sources, namely: the account of the third campaign of the king Sennacherib, registered in the Assyrian Royal Annals; the description of the conquest of two cities of the king Hezekiah during this campaign, documented in two fragments; and the reliefs of Sennacheribs southwest palace in Nineveh, whose slabs depict the conquest of the Judahite city of Lachish. Next, it is exposed Herodotus\' story of a failed expedition of the king Sennacherib to Egypt and a brief introduction to the biblical books of Kings, Isaiah and Chronicles, along with the analysis of the narratives of Sennacherib\'s invasion in these books (IIKgs 18: 13- 19: 37, Isa 36-37; IIChr 32: 1-23). Finally, some concluding remarks are presented from the analysis and comparison of the sources.