I began this investigation with the presupposition that the MT of Micah offered us a valid object upon which to apply the methodology of rhetorical criticism. The examination of the text proceeded along the lines of two emphases: (1) a structural analysis which studied the various blocks of material in order to describe a unity or cohesiveness in Micah, and (2) a thematic approach which identified underlying images which tend to enhance the coherence of the work. I used these two methodologies to address both pericopes and also larger units and even to discuss the book itself. Two other methodological strategies have also guided my analysis of Micah. In Chapter 1, I described two foci of the ellipse that is rhetorical criticism: first, those who emphasize the task of "listening" to the text, which I understand as more of an empathic approach, and second, those who utilize a quantifying style of investigation. Both these focal points are reflected in my structural and thematic analyses. Although no readily recognizable patterns such as A:B:A appears in describing the three parts of the book, there does seem to be a thematic development in Micah 1-7. Thus Part I (Micah 1-3) resounds with the words of witness followed by judgment and concludes with the destruction of Jerusalem. That scene of destruction gives way, however, to the restoration and encouragement of Part II (4:1-5:8), although the threats in 4:9-5:8 remind us that the restoration is not an accomplished fact. Part III (Mic 5:9-7:20) begins with what seems to be an assertion that the judgment will take place, especially with the appearance again of the witness/judgment model in 6:9-7:6. However, the final picture of restoration and covenant fidelity on the part of YHWH affirms that the judgment will be overturned. I have further suggested that echoes from the literary tradition of Israel enhance the movement from judgment to renewal in Micah. The conclusion to the judgment in Part I (Mic 3:1-12) has particular impact, because it is presented in the language of the judgment scene from the garden of Eden (Genesis 3). In fact, we see here again that theme and structure intermix in Micah. I suggest that the book begins with material which mimics and recalls older traditions (the theophany, David, and even Anat) and ends with similarly old recollections (David and Moses). Thus I posit that Micah comes to us wrapped in an envelope of ancient echoes.

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This thesis is a critical edition of the Judeo-Arabic commentary on the Hebrew text of the Book of Job by one of the greatest Karaites of his age (second half of the tenth century A. D.), Yefet Ben 'Ali the Karaite. An examination of the photocopies and microfilms of the original Manuscripts of Yefet Ben 'Ali written in the XIth, XIV-XVIIth, XVth and XVIth centuries resulted in a delimitation of the number of chapters in this edition i.e. chapters I-X. None of the four Manuscripts is complete and I have tried to complete the presentation of the first ten chapters of Yefet's commentary on the Book of Job by filling in the gaps of the master copy which I used (Ms. A., Or. 2509 B. M. ) from the other Manuscripts. I used it as a main text because it is almost a complete copy compared with the others, as far as the first ten chapters are concerned. The four Manuscripts which I used are housed in the British Library in London. This edition is prefaced by an introduction, comprising a discussion of the information we possess about Yefet's life in Basrah and Jerusalem, with reference to his works in general and the authenticity of his work on the Book of Job in particular. This is followed by a description and analysis of the commentary, discussing the method used by the commentator, and how he made it possible for large numbers of Jews in non-Arabic speaking countries to make free use of his interpretations of biblical texts allied to the Karaite theological viewpoint and its relationship to Mu'tazilite views. There follows an analysis of the language used by Yefet in his text and exegesis, i.e. morphology, orthography and so on. A comparison is then made with Saadia Gaon, including a brief discussion of the language and exegesis of the two scholars which deals with the fundamental characteristics of Judeo and classical Arabic; in addition, notes on the text are appended in which attention will be drawn to Yefet's characteristic vagueness in interpreting the Hebrew text of the Book of Job. Special attention is paid to the vowels in each of the Manuscripts, and differences between the Manuscripts are footnoted throughout the text of this edition. The appendix takes cognisance of M. E., i.e. Opp. Add. 4.165 of the Bodleian Library, listing fully the differences between it and the printed text of this edition.

This dissertation focuses primarily on three areas. It provides detailed examinations of SDQ and MIȘPAT as they are used in the Old Testament. To this end, extra-Biblical material from the Ancient Near East is also examined, thus yielding the background meanings of these concepts. SDQ and MIȘPAT are investigated with a view to demonstrating "relationship" as their overall functional locus, and all occurrences of these concepts in the Old Testament are studied. The occurrences of SDQ and MIȘPAT indicate that whether these concepts have to do with aspects such as "justice in the gate", "Yahweh's ordinances", "salvation", "deliverance" or even secular matters such as "weights and measures" and "trading", the fundamental element that unites all of them is "relationship" and the sustaining of it. The thesis argues that SDQ and MIȘPAT as terms of "relationship", are the basis for the social critique of the Eighth Century Prophets. In this regard, the different subjects of the prophets' social critique are examined. The discussion concludes that corruption in the economic, social and religious aspects of life is directly correlated to the absence of SDQ and MIȘPAT. In the Eighth Century prophets SDQ is seen to be the bond which is integral for the covenant relationship between Yahweh and his people, while MIȘPAT is the element necessary for a right relationship amongst individuals. The absence of both SDQ and MIȘPAT as is the case in the Eighth Century, suggests clearly that the Prophets' critique concerns not only the relationship between individuals, but even more fundamentally, the people's relationship with Yahweh.

This dissertation examines the legends of the Biblical book of Joshua in an attempt to identify the relics of reminiscence that reside within the document. The initial step in this process is presenting the neuropsychological perspective of myth making and the nature of confabulation in oral tradition. The natural segue is then made to the Deuteronomistic history of the text and the formation of the initial source legend. From this investigation the basic structure of the Primary Conquest Source Legend is exposed. The next step is a comparison of this Source Legend with the history of proto-Israel. This investigation provides a clear contextual epoch for the legend of conquest against Jericho and Ai. A related finding is the contextual epoch for the second source legend used to form the present text of Joshua. / Religious Studies and Arabic / D.Litt. et Phil. (Biblical Studies)

Interpreters of the book of Jonah understand the characterisation of Jonah, and hence the meaning of the book, in a variety of ways. These interpretive models may be categorised under seven headings: Jonah as Pinocchio, psychotic, Prometheus, fall-guy, patriot, prophet, and reluctant missionary. They reflect the spectrum of opinions regarding whether Jonah ultimately serves as a positive or negative example. How one decides this issue depends on the interpreter's understanding of the larger group whom Jonah represents. In turn, this will largely determine what is perceived as the main message of the book. Thus the surface-level question driving this investigation is, how is the reader to understand the character of Jonah? Many underlying epistemological and hermeneutical factors influence one's response to such questions. These include the nature and locus of meaning, the possibility of communication, the properties of a text, the potential for narratives to convey values, the possibility of authors to communicate intentions, and the correlative possibility of readers to identify communicative in tentions. The thesis advanced here is that narrative conventions may inform readers on how to understand biblical narratives. Functional knowledge of these conventions, particularly those pertaining to setting, plot and characterisation, enables readers to identify more accurately the values espoused by biblical authors. Moreover, the characterisation of Jonah is clarified when the narrative is read in this light, including which group he is meant to represent and whether he is portrayed positively or negatively. The larger group Jonah represents includes those who presume a covenantal relationship with Yahweh based on illegitimate grounds. The narrative conventions reveal a negative portrayal of Jonah and the sins he represents: pride, hypocrisy, callousness toward others and small-mindedness before a sovereign God. Thus the book indicts those who presume upon God's compassion based on mere affiliation with a group. The goal of this thesis is to set forth the value of knowing conventions of setting, plot and characterisation. Awareness of and attention to these factors hold the promise for more nuanced understanding both of Jonah as well as other narratives of the Hebrew Bible / Old Testament & Ancient Near Eastern Studies / D. Th. (Old Testamanent)

The thrust of this work is to study Israelite pre-exilic writing of religious literature. The beginning of literacy is considered from an archaeological perspective; especially, in the pre-exilic Israelite community. The study of scribes and their services assist in the quest for understanding pre-exilic religious writing in Israel. The Bible attests to pre-exilic religious writing despite the often inferred ‘anachronism.’ The issue of post-exilic composition of all Old Testament books is a matter of debate as opposed to pre-exilic writing of some religious sources which is a matter that can be historically verified. / Biblical & Ancient Studies / M.A. (Biblical Archeology)

The pnmary purpose of this dissertation is to define the function of Psalm 90 and its relationship with regard to adjacent psalms. Keeping this purpose in mind, the dissertation is composed of two main parts. The first part deals with textual notes, structural analysis, the date of the psalm and the possible situation it arose from, and then an attempt is made about the function of the psalm. Concerning the structural analysis, this study reveals that the psalm forms a unity in contrast to the views of Muller and Zenger who have argued for the division of the psalm into two parts. The function that the psalm has within itself is to appeal to Yahweh to intervene in the dilemma the psalmist was facing in the exilic or postexilic situation. However, since the psalm itself does not hint at any clue as to what the actual situation for the appeal was, the study is extended to the examination of the canonical perspective with regard to adjacent Psalms 89 and 91. This consists of the second part, and here Psalm 90 is compared to Psalms 89 and 91 in terms of lexical, thematic, and structural aspects. The study of this part shows that Psalm 90 forms close links with the lament section of Psalm 89 (vv. 39-51) as well as Psalm 91, and the conclusion suggests that Psalm 90 should be interpreted in the light of Psalm 89, thus reflecting the destruction of the Davidic dynasty described in Psalm 89. Concerning the relationship between Psalms 90 and 91, the latter serves as an answer to the former in order to persuade the readers that Yahweh 1s a refuge to those who seek security and protection from him. / Old Testament / Th. M.(Old Testament)