The thesis is an examination of the wisdom literature preserved in the book of Proverbs, and of evidence pertinent to the nature and historical setting of this material. The first section examines the arrangement of sayings in the sentence literature, reviews the comparative Near Eastern material and its significance for the exegesis of Proverbs, and discusses the claims that early wisdom was secular, rejecting them. The second section concentrates upon the setting of the literature, with studies of 'wisdom' and 'wise men' in the Old Testament, the internal evidence for associating Proverbs with the royal court, the nature of the Joseph Narrative, Solomon's wisdom and the influence of Egypt on his administration, and, finally, the biblical and epigraphic evidence for formal education in Israel. On the basis of these studies, it is concluded that conventional views of the wisdom literature as scribal and pedagogical are ill-founded and in need of revision. It is suggested that indications within Proverbs itself are a better guide to the nature of the material, and that early wisdom literature should be viewed as an integral part of the literary culture within Israel, not as the product of an international movement or specific professional group.

This thesis investigates the influences on Jerome's translation of the Psalter from the Hebrew (IH Psalter) that came from the three major socio-religious spheres with which Jerome was acquainted. It argues that the results offer insights into Jerome's conception of the nature of Hebrew text itself, of the relationship between it and the Christian faith, and of his role as translator. The thesis argues and demonstrates that the language of the IH Psalter reveals influences that derive from Jerome's classical background, from his contact with rabbinic scholars in Palestine, and, especially, from his adopted Christian faith. These influences are subtle, but their combined effect is considerable. Care is taken to demonstrate that Jerome was a competent translator, and that he deliberately intended the classical, Jewish or Christian nuances that are discussed. This is achieved, first, by comparing the IH Psalter with the Hebrew as an initial step, then with Jerome's translation of the Psalter from the Hexaplaric Septuagint, and with the various Greek versions where they are extant; and second, by evaluating the relationship between Jerome's translations and his exegetical material on the Psalter. The fact that Jerome is both translator and exegete of the Psalter allows clear insight into the impact of his understanding of the Psalms on his translation of them. The Conclusion argues that the issues can be focussed on and find their resolution in Jerome's conception of the nature and function of the Hebrew text. By imputing to Jerome a belief in the divine inspiration of the Hebrew text, and a belief that the Hebrew text properly understood and properly translated reveals Jesus Christ, the character of the IH Psalter can best be explained. Jerome's translations often exploited available linguistic space, but they rarely went beyond what hebraica veritas could reasonably signify.

Thesis (M. A.(Biblical and Religious Studies))--University of Pretoria, 2003. / Includes bibliographical references.

The writer expresses the hope that this treatment of an important subject may be found interesting--he knows this it can scarcely be found pleasant reading. It is our purpose to treat of the "eschatological views of the fate of the wicked"--Hell ideas entertained--"in human history". These are many. While most of them agree at some points, the range of ideas is broad, and "human history" is broad. We wish to emphasize our disinterest, for the purpose of this thesis, in eschatological views of the reward of the "good," save to say that, generally, this is but 'the other side of the shield,' having a definite correspondence to its opposite. We make no claim to give either an exhaustive or erudite treatment of our subject, but attempt rather to outline the major views of the field, relating them to, and in some instances tracing their influence upon, human history.

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Cette thèse s’intéresse à la manière dont le livre de Jérémie (Jr) insère des oracles dans un récit ; pour cela, elle analyse les oracles destinés à cinq personnages secondaires en les resituant dans leur contexte narratif. Alors que les études diachroniques, majoritaires au xxe siècle, se révèlent insuffisantes pour rendre compte du sens de Jr dans son état final, cette recherche se situe dans le cadre des analyses synchroniques de ce livre, développées depuis quelques décennies. Avant d’aborder l’analyse proprement dite, deux préalables sont nécessaires, où se rencontrent théorie narrative, syntaxe hébraïque, et spécificités de Jr : l’étude des caractéristiques et des rapports entre la forme de la narration et celle du discours rapporté ; l’étude des différents types de personnages apparus au long de l’histoire de la littérature et des catégories adaptées à l’analyse de ceux de Jr. Sont alors étudiés les oracles destinés à Pashehour fils d’Immer, Eved-Mélek, Baruch, Guedalias, et Sédécias. L’effet-personnage manifeste rapidement sa limitation, et appelle à chercher ailleurs que dans la fable des réponses aux énigmesposées par la mise en récit. La découverte d’échos et résonances verbales entre des oracles précédents et la mise en récit des personnages permet de reconstruire la causalité des jugements divins exprimés dans les oracles. Ce résultat exégétique rencontre la catégorie théologique de la révélation, remettant en cause les paradigmes sur lesquels elle s’est construite tant aux débuts du christianisme qu’à Vatican ii. L’interprétation théologique des capacités acquises par le lecteur offre alors une nouvelle assise pour penser la révélation de la paternité de Dieu / This thesis is interested in how oracles are inserted in a narration in the book of Jeremiah (Jr) ; for this purpose the oracles destined to five secondary characters are analyzed by reframing them into their narrative context. Since the diachronic studies, which were the majority in the xxth century, cannot account for the meaning of the final stage of the text of Jr in a satisfying manner, this research takes part to the synchronic way of analyzing this book developed in the last decades. Before the intended analysis, two preambles must be studied, at the crossing of narrative theory, Hebrew syntax, and specificities of Jr : the characteristics and relations of the literary forms of narration and reported speech ; the different types of characters along the history of literature and the best-fitted categories for analyzing Jr’s characters. Then are studied the oracles intended for Pashhur son of Immer, Ebed-Melech, Baruch, Gedaliah, and Zedekiah. The « character-effect » soon appears to be quite limited, calling for a solution situated out of the fabula to the puzzle created by the narration. The causality for the divine judgments expressed in the oracles can be reconstructed thanks to the discovery of verbal echoes and resonances between preceding oracles and the narrativization of characters. This exegetical result intersects with the theology of revelation and challenges the paradigms upon which it was built both at the beginning of Christianism and at Vatican ii. The thinking of the revelation of the paternity of God can be founded anew upon a theological interpretation of the reader’s new capacities

The thesis deals with the Czech translations of the Old Testament, the New Testament or the whole Holy Bible, which where made between 1900-2010. It introduces the Scripture translators and their collaborators, the origin of particular translations, the reviews in press, responses to their editions. It only makes a general passing comment about the linguistic aspect of the translations, however it indicates trends, which influenced some of the translators in their work.

This study examines the theological purpose of the oracles against the nations in the book of Ezekiel (Ezek. 25-32). Through detailed exegesis, this thesis contends that the recognition formula, 'they shall know that I am Yahweh', is the vehicle for this theological purpose since it is fundamentally a statement of the vindication of Yahweh. Having specified in chapter 1 that the primary thesis is supported by two further theses, 'the recognition formula illuminates Yahweh's wrath and his mercy', and 'the recognition formula invites a human response', the work begins with a review of recent Ezekiel research in general that includes a background sketch delineating the context and authorship of the book. Possible original settings of oracles against nations are discussed, as well as a survey of topical scholarly output. A review of work undertaken on the recognition formula continues the preliminary discussion. In chapter 2, the basic form of the saying is defined and this allows the phrases that have expansions or are related by close resemblance to be categorised. The study proceeds with a consideration of the formula found elsewhere in the Hebrew Bible. Chapter 3 examines the formula as it appears in Ezekiel outside the oracles against the nations, paying particular attention to the formula's expansions. In chapter 4, detailed exegesis begins with the oracles against Israel's Palestinian neighbours. It is suggested that Ezekiel uses language for its potential to remind the people of their own culpability and the possibility is mooted that Ezekiel is projecting the guilt and punishment of Israel onto the nations. Chapter 5 contends that Ezekiel's illustrations are aimed at alleviating the exiles' concern about the future by helping them appreciate a bifurcated reality of the unseen present, and that the purpose of the oracles against the nations may be perceived when the relationship between divine wrath and divine mercy is understood to be elucidated by the above theses concerning the recognition formula.