Thesis (Th. M.)--Westminster Theological Seminary (Philadelphia, Pa.), 2008. / Includes vita. Includes bibliographical references (leaves 126-139).

Thesis (Ph.D.) - - Andrews University, Seventh-day Adventist Theological Seminary, 2008. / Cover title. Bibliography: leaves 455-523.

Thesis (Ph.D.)--Andrews University, Seventh-day Adventist Theological Seminary, 2008. / Bibliography: leaves 455-523.

Thesis (D. Litt(Semit. Tale)--Universiteit van Pretoria, 2002. / Includes bibliographical references (p. 242-257).

Thesis (Th. M.)--Westminster Theological Seminary (Philadelphia, Pa.), 2008. / Typescript. Includes vita. Description based on print version record. Includes bibliographical references (leaves 126-139).

"The Quotations From the Septuagint in the Synoptic Gospels" is the result of a statement made in the Septuagint Class concerning the relation between the quotations of the Septuagint as found in the New Testament. An objective study ensued with the purpose of gathering together these quotations in a comparative study and a tabulation of the results.

Made available in DSpace on 2014-06-11T19:26:38Z (GMT). No. of bitstreams: 0 Previous issue date: 2006-05-08Bitstream added on 2014-06-13T20:09:04Z : No. of bitstreams: 1 silva_fc_me_assis.pdf: 456015 bytes, checksum: 7b1fd63e9435cab444831637eb181a6d (MD5) / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / Esta dissertação objetiva estudar os conflitos proféticos no Antigo Testamento, especialmente os caracterizados em Mq 2,6-11; 3,5-8 e Is 28,7-13. Ao fundamentar-se teoricamente nas noções de campo e habitus de Pierre Bourdieu, a análise coloca o problema de forma distinta da historiografia bíblica. Ao invés de tratar do “falso profetismo” e suas implicações teológicas, a pesquisa opta por buscar as bases sociais da polêmica profética: Isaías e Miquéias produzem seus discursos de um lugar específico no campo religioso na Judá do século VIII a.C. e é este ponto de vista diferente – entre profetas canônicos e nebî’îm – que produz a disputa pela palavra profética. Diferentemente da História Deuteronomista (Js-Re) e de Jeremias, nos textos proféticos do século VIII o leitmotiv dos conflitos não é a mentira (sheqer), mas a crítica às autoridades que exercem a liderança de forma irresponsável no nível sócio-político. Para Miquéias e Isaías, os nebî’îm estão sob a influência de bebida alcoólica e só pensam no seu próprio bem-estar. O lugar de descanso para os pobres (hammenûhah) não é a prioridade dos nebî’îm, afinal estes falam em favor dos poderosos de Judá. Eis a base da polêmica em Miquéias e Isaías: o habitus que origina suas visões de mundo é diverso daquele que sustenta as pregações dos nebî’îm. Isso resulta em grupos de suporte diferentes e, por fim, em projetos sociais divergentes. / This dissertation aims to study the prophetic conflicts in the Old Testament, especially as they are characterized in Mic 2,6-11; 3,5-8 and Isa 28,7-13. Theoretically, we are basing in Pierre Bourdieu notions of field and habitus, therefore, the analyses puts the problem in a distinct way of the biblical historiography. Instead of treating of the false prophetism and its theological implication, the research opts to look for the social bases of the prophetic controversy: Isaiah and Micah produce their speeches from a specific place in the religious field in Judah of the VIII century and it is this different point of view – between canonical prophets and nebî’îm – that produce the dispute for the prophetic word. Differently of Deuteronomistc History (Joshua-Kings) and Jeremiah, in the VIII century prophetic texts, the leitmotiv of the conflicts is not the lie (sheqer), but the critic of the authorities that exercise the leadership in an irresponsible way in the socio-political level. For Micah and Isaiah, the nebî’îm are under the influence of alcoholic drink and only think about their own well-being. The rest place for the poor (hammenûhah) is not the priority of the nebî’îm, after all, they speak in favor of powerful people of Judah. Here is the base of the controversy in Micah and Isaiah: the habitus that originates their world visions is quite different of that sustaining the nebî’îm preaching. This results in different support groups and, finally, in rival social projects.

In 1 Kings 1-2 King David’s impending death divides the monarchy over which of his two sons, Adonijah or Solomon, should be the future king. At this pivotal moment one might expect YHWH to reveal who should take over after David, as YHWH had done before (1 Sam 9:1-10:1; 16:1-13); however, YHWH is silent and the human characters take the lead. Nevertheless, YHWH has not disappeared completely from 1 Kings 1-2 because, as the narrative unfolds, YHWH is invoked twenty-four times. Although this language has drawn some attention, with scholars arguing that it either adds theological validation to the characters’ actions or re"ects a theological perspective that assumes that YHWH acts behind the scenes, there is more that might be said regarding its function in the narratives. In this study, I adopt narrative criticism to undertake a close reading of 1 Kings 1-2 that pays particular attention to how characters and the narrator use invocations of YHWH and the events in the plot that prompt or result from this language. I argue that invocations of YHWH have a number of functions in 1 Kings 1-2, with the function of characters’ invocations being particularly dependent on the identities of the characters, their relationships, and the narrative contexts in which they participate.

Though interpreters commonly neglect the masoretic accents in exegesis, this system clarifies and confirms the sense of the text through highly predictable patterns. This dissertation seeks to establish the presence of intentional Masoretic accent patterns that correspond to syntactic features of the text. After establishing the statistical consistency of the pattern in the book of Judges, each chapter examines various examples of the pattern and intentional divergence. Intentional divergence also serves to establish the premise that the patterns are indeed laid down in a systematic fashion. Various examples of divergence illustrate their usefulness by indicating points of semantic interest. The value of these regular patterns and divergent examples warrants greater attention in the exegetical process. Chapter 2 presents the pattern for Etnachta at the conclusion of mid-verse direct speech (e.g., Judg 1:3; 4:9; 6:20; 7:9–11; 8:20; 15:1). Chapter 3 examines the pattern for the interjection ועתה (ve‘atah) from Genesis to Kings (e.g., Judg 13:7; 15:18; 1 Sam 9:13; 2 Kgs 7:9). Chapter 4 opens up the pattern for framing conditional clauses (e.g., Judg 4:8; 6:17; 9:15; 9:19–20; 11:30–31; 13:16; 13:23; 14:13; Gen 18:3; 28:20–22). Chapter 5 investigates the use of Masoretic accents in contexts of contrast, specifically in the presence of the contrast structures vav + X + verb, and vav + לא + verb (e.g., Judg 1:27; 2:17; 10:13). The examination of these patterns forms the heart of the dissertation. At least three practical implications for exegesis emerge from this study: (1) confirmation of clause boundaries, (2) guidance in grouping clauses, and (3) indication of literary interest via accent patterns. The consistency and predictability of the accents benefits the interpreter in the course of regular Bible reading, and the intentional divergence from these patterns often signals a point of literary interest. Readers must know the typical patterns in order to spot divergence from them. The dissertation concludes with suggestions for future study related to Masoretic accent patterns.

There is no consensus on why Ezekiel 20 differs so strongly from the other historical traditions and texts known from the Torah. Are the authors simply purposefully selective in their reuse of earlier ‘historical' material, or do they offer a synopsis of all the material available to them, inadvertently preserving a particular stage in the development of the pentateuchal material? Or, more likely, is the answer somewhere in between? It is these questions that the present study begins to answer. Part One offers an analysis of the general linguistic influences of the priestly, Holiness, and deuteronomic corpora on Ezekiel 20, demonstrating that the impact of all three has been overstated. Part Two, the core of the study, examines in detail four texts of the Torah which share a statistically significant number and type of locutions with Ezekiel 20: Numbers 13-14; Exodus 6.2-8; Exodus 31.12-17; and Leviticus 26. Across these texts, both unilateral and bilateral literary reuse of or by Ezekiel 20 is established, and the ramifications for the composition and rhetoric of both the Torah texts and Ezekiel 20 is explored in detail. Part Three synthesises these findings, confirming that, and describing how, Ezekiel 20 compositionally interacts with the priestly and Holiness writings, offering insight into the extent and nature of a stratified, likely independent P. Three prevailing models of the composition of the Torah are then examined for points of continuity and discontinuity with this picture, with the result that none of them are able to account for all of the data collected herein. In sum, it is no longer sufficient to consider the literary dependencies between Ezekiel 20 and the priestly or Holiness material, let alone Ezekiel and the Torah, as mono-directional.