O objetivo de nossa pesquisa de mestrado é revelar as estruturas do sistema de sucessão patrilinear, segundo o qual o status de membro do grupo é outorgado pelo pai aos seus descendentes do sexo masculino, nas narrativas patriarcais da Torá, no livro de Gênesis. Pretendemos contemplar o lócus que este princípio ocupava no grupo patriarcal. Nossos estudos levantam a hipótese de que a patrilinearidade era decisiva nas relações de parentesco do Israel antigo, sendo esta, também, a viga mestra na qual se apoiava boa parte da estrutura do edifício social dos primeiros israelitas. / This research aims to present an analysis of the patrilineal principles in the Patriarchal narratives of the Book of Genesis. Our goal is to demonstrate how these set of principles mold important aspects of the Patriarchal family and clan and the ancient Israelite society as well , and also how it find expression in the world view of the various writers of the Scriptures. We also emphasize relevant aspects such as the succession process in the extended family and the blessing that confirms the successor in his privileged position.

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: This research is a synchronic reading of Exodus that investigates the “traces of Joseph’s bones” in the Exodus narratives. The Exodus is depicted in this narrative as Joseph’s funeral procession. Moses carries Joseph’s bones up from the land of Egypt when the Exodus begins (Exod. 13:19) and the sons of Israel bury the bones in the land of Canaan at the end of Exodus (Jos. 24:32). That is, the texts portray the Exodus as the journey of Joseph’s bones from Egypt to the Promised Land. However, the texts offer only a trace of the bones at the beginning and at the end of the narrative. In this study an inter-textual approach to the biblical texts is used to interpret the Ark of the Covenant as the coffin containing Joseph’s bones in the desert. A faithful testator who strongly believed God’s promise intended the narrative of the solemn journey as a way of handing over his faith to his audience as a form of testament. The audience keeps and performs the testament as testamentary executors. Joseph’s funeral narrative is interpreted in this study by focusing on the text itself. The end of the narrative is reached with the burial of the bones as recorded in the book of Joshua. This construction suggests that the burial is a fulfillment of Joseph’s testament, but not the ultimate fulfillment thereof. The testament also has a bearing on further texts beyond the sixth book of Hebrew Bible. This narrative construction also has potential for interpretation in contemporary Christianity. The construction of the narrative reveals to the reader that God was the real executor behind the testamentary executors. The study therefore suggests that the church is a community which stands in continuation with the testamentary executors of the Old Testament. Joseph’s funeral narrative finds renewed fulfillment in the Christian church when expecting the real Executor again. This study concludes with some suggestions for the Church of how the fulfillment of Joseph's testament can be facilitated in contemporary contexts. / AFRIKAANSE OPSOMMING: Hierdie navorsing verteenwoordig ‘n sinkrone lees van die Eksodusverhaal waarin die “aanduidings van Josef se beendere” bestudeer word. Die Eksodus word in hierdie verhaal uitgebeeld as Josef se begrafnisprosessie. Moses dra Josef se beendere op vanuit Egipte waar die Eksodus begin (Eks. 13:19) en die seuns van Israel begrawe die beendere in die land van Kanaän aan die einde van die Eksodusverhaal (Jos. 24:32). Dit wil sê, die tekste beeld die Eksodus uit as die reis van Josef se beendere van Egipte na die Beloofde Land. Die tekste bied egter slegs ‘n spoor van die beendere aan die begin en aan die einde van die verhaal. ’n Inter-tekstuele benadering tot die Bybeltekste word in hierdie studie gebruik om die Verbondsark te interpreteer as die kis met Josef se beendere in die woestyn. ‘n Getroue erflater wat ten sterkste in God se belofte glo het die verhaal van die plegtige reis bedoel as 'n manier waardeur die erflater sy geloof aan sy gehoor in die vorm van 'n testament oorlewer. Die gehoor bewaar en voer die testament uit as testamenêre eksekuteurs. Josef se begrafnis narratief word in hierdie studie geïnterpreteer deur op die teks self te fokus. Die einde van die narratief word bereik met die begrafnis van die beendere waarvan in die boek Josua vertel word. Hierdie konstruksie suggereer dat die begrafnis die vervulling van Josef se testament is, maar dat dit nog nie die finale vervulling daarvan is nie. Die verhaal oor die erflating beïnvloed ook die verdere tekste na die sesde boek van die Hebreeuse Bybel. Hierdie narratiewe konstruksie toon ook potensiaal vir interpretasie in die hedendaagse Christendom. Die opbou van die narratief onthul aan die leser dat God die eintlike uitvoerder agter die testamentêre uitvoerders was.Die studie suggereer dus dat die Kerk ’n gemeenskap is wat in kontinuïteit staan met die testamentêre uitvoerders van die Ou Testament. Josef se begrafnis narratief vind hernude vervulling wanneer die Christelike kerk opnuut die Uitvoerder van die testament verwag. Die werk sluit af met enkele voorstelle oor hoe die uitvoering van hierdie testament in kontemporêre kontekste gefasiliteer kan word.

Isaac, the least of the patriarchs in the texts of the Old Testament and in the eyes of its readers, offers a surprising number of possibilities for new avenues of interpretation of the Pentateuch and related texts. These are arrived at in this study by first tracing a number of historical-developmental trajectories relevant to the author, namely from philosophy of science, through the main points from the history of Pentateuch studies in South Africa, via an argued choice for historical exegesis over against a-historical methods, and by means of a brief overview of the major insights that had shaped the scholarly study of the Old Testament patriarchs. The central part of the study is exegetical, with the main focus on Genesis 22, which has proven to be a key text. An overview of the historical issues related to this text is offered. Illustrating the limitations of a-historical exegesis, a narrative reading of Genesis 22 is undertaken, followed by a new historical interpretation of the same text, which draws on all of the foregoing. In the light of this new Genesis 22 interpretation, the other Isaac texts in the Old Testament are reviewed, as they would have been understood in post-exilic inner-Judean identity politics, namely between the tradents of the patriarchal traditions. Drawing throughout on an anecdotal view of Old Testament historiography, a theory proposed on the multiplex or composite nature of the personages of the patriarchs, though of Isaac in particular, and on the idea of the post-exilic inner-Judean identity politics, a creative, critical, historical retelling in almost narrative mode is offered of the history of Isaac in the Old Testament as a conclusion to the study. / Thesis (DD)--University of Pretoria, 2009. / Old Testament Studies / unrestricted

The common elements which emerge from this study are: Melchizedek was a priest-king, ruling a small city-state and presiding over the cult. He lived among a people far advanced from the primitive. There is no consensus among scholars concerning the meaning of his name but "Sedeq (a name for God) is my King" is a possible translation. Melchizedek's city-state was named Salem and of the four plausible geographical locations postulated, the Salem-Shechem theory leaves fewer problems. Abraham and Melchizedek worshiped the same God who was known by several names, among which were 'El 'elyon, God Most High and Yahweh. All of these names point to a superlative god above all others. Jewish traditions identify Melchizedek with Shem and Salem with Jerusalem. They also subordinate Melchizedek to Abraham and see the priesthood lost by Melchizedek and passing to Abraham. The Christians claimed Melchizedek as the type for Christ and his priesthood, and thus forged their own link to antiquity. Joseph Smith's teachings parallel the early Christian traditions of Melchizedek as a type of Christ and other traditions on priestly kingship and ritual. He also defines orders in the priesthood.

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Black Theology uses the Exodus episode as its locus classicus for its view of God' s preferential option for the poor and the oppressed. The purpose of the dissertation is to determine to what extent Black Theology is scripturally justified in doing so. The investigation concludes that - i) the use of a praxis 'claimed to be Christian' in the hermeneutic of Black Theology, becomes questionable and unconvincing in that there is an illogical vacillation between a self-determined praxis-horizon and a text-horizon and that, ii ) when some aspects of Black Theology are measured using constraint criteria suggested by Kelsey, Black Theology exceeds the limits of acceptability by taking the exodus event as the locus classicus for the slogan that God is always on the side of the poor and the oppressed. While for some Black theology is indeed an important new stage in theologizing it must however be remembered that liberation theology, in Africa at least, is still in its infancy. / Biblical and Ancient Studies / Th.M. (Old Testament)

Thesis (M.A.)--Miami University, Dept. of History, 2004. / Title from first page of PDF document. Includes bibliographical references (p. 880-87).

Black Theology uses the Exodus episode as its locus classicus for its view of God' s preferential option for the poor and the oppressed. The purpose of the dissertation is to determine to what extent Black Theology is scripturally justified in doing so. The investigation concludes that - i) the use of a praxis 'claimed to be Christian' in the hermeneutic of Black Theology, becomes questionable and unconvincing in that there is an illogical vacillation between a self-determined praxis-horizon and a text-horizon and that, ii ) when some aspects of Black Theology are measured using constraint criteria suggested by Kelsey, Black Theology exceeds the limits of acceptability by taking the exodus event as the locus classicus for the slogan that God is always on the side of the poor and the oppressed. While for some Black theology is indeed an important new stage in theologizing it must however be remembered that liberation theology, in Africa at least, is still in its infancy. / Biblical and Ancient Studies / Th.M. (Old Testament)

M.A. / 144 This dissertation is essential because it has indicated the reasons, which have caused the religious juxtaposition, then antagonism, between Constantinople and Rome from the patriarchate of Photios (867) to the days of Michael Keroularios (1054), as well as the consequences that have emanated from it, both at political and social level. It is a historical comparative study, which avoids the narrow limits of theological “misunderstandings” and the various dogmatic interpretations. It is placed within a social, political and cultural framework that has resulted from the particular cultural conditions as these have been formed in both parts of the Roman Empire.This particular study has followed the historical comparative method for the analysis of the religious juxtaposition between Constantinople and Rome. The sources were studied in their original Medieval Greek language according to the historical-critical and philological methodology. The study is completed by the comparison of two Schisms of the year 867 between patriarch Photios and Pope Nicholas I, and of the year 1054 between patriarch Michael Keroularios and Cardinal Umberto, and their consequences, especially from a Byzantine point of view.

The thesis outlined the history of the Jewish settlement of Hebron from Biblical times to the year 1929, which was the milestone in the history of the Jewish settlement of this city. The thesis describes the aftermath of the Six-Day War (in June 1967) and the atmosphere in the Jewish society, which played into the hands of the spiritual authorities of religious Zionism - e.g. Abraham Isaac Kook and his son Tzvi Yehuda Kook. Their messianic expectations and teachings, which made the settlement of the Land of Israel the top priority, led to the expansion of the settlement in the territory of biblical Judea and the Samaria Area. We watched the beginning of settlement activities that significantly affected politics. We provided examples that led to the "resettlement" of Hebron after 1979 when the women and children of the settlers from Kirjath Arba occupied the former Jewish hospital Hadassa, which meant the actual "resettlement" of Hebron because up until then, their settlements had been built only on the outskirts of the city. I also tried to describe the settlement differences and motivations between both Jewish communities before and after the Six-Day War.