Thesis--Pontefieu Institute Biblico. / Preface dated 1955. Bibliography : p. xi-xii.

Thesis--Brandeis University. / Includes bibliographical references (leaves 143-158).

Thesis (Ph. D.)--University of Chicago, Dept. of Near Eastern Languages and Civilizations, June 1999. / Includes bibliographical references. Also available on the Internet.

Thesis (Ph. D.)--University of Chicago, Dept. of Near Eastern Languages and Civilizations, June 1999. / Includes bibliographical references. Also issued in print.

Thesis (Ph. D.)--University of Chicago, Dept. of Near Eastern Languages and Civilizations, June 1999. / eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.

Thesis (doctoral)--Universität, Mainz, 2007. / Includes bibliographical references.

Thesis (D.Lit.(Semitic Languages)--University of Pretoria, 2004. / Includes bibliographical references (leaves B1-7)

Die Dissertation befasst sich mit einer Form der Heilkunde, die Astrologie und Medizin kombinierte, und im antiken Babylonien (heute südlicher Irak) in der spätbabylonischen Zeit existierte (6–1. Jh. v. Chr.). Enthalten sind Editionen und Untersuchungen zu Keilschrifttafeln mit astro-medizinischen Texten, größtenteils aus Archiven und Tempelbibliotheken der beiden Orte Babylon und Uruk, den wichtigsten Zentren des wissenschaftlichen Lebens in dieser Zeit. Besondere Aufmerksamkeit wird hierbei dem Tierkreis sowie dem Mikrozodiak gewidmet, und dem Prozess der Integration astrologischen Wissens in die Heilkunst. Eines der betrachteten astromedizinischen Systeme ist das Stein-Pflanze-Holz-Schema. In diesem System wurden Materialien aus den drei Gruppen im Namen des Schemas den Tierkreiszeichen zugeordnet. Es gab neben der mit dem Tierkreis verbundenen Standardversion, die einen kalendarischen Vorläufer hatte, auch eine erweiterte Version in Verbindung mit den 144 Mikro-Tierkreiszeichen. Das einfache Zodiakschema wurde auch in den iatromathematischen Kalender integriert, ein astromedizinisches System, das u. a. aus einer Gruppe von Kalendertexten bestand, die für jeden Tag des schematischen 360-Tage-Kalenders pharmakologisch-therapeutische Anweisungen enthielten, und der Melothesie, einem Konzept, das jedem der Tierkreiszeichen einen Einfluss auf eine bestimmte Region des menschlichen Körpers zuschrieb. Die babylonische Astromedizin bildete die Grundlage für die spätere hellenistische Astromedizin, die viele der Konzepte und Methoden übernahm. / The thesis deals with a form of medicine combining astrology and medicine that existed in ancient Babylonia (now southern Iraq) in the late Babylonian period (6th-1st centuries BC). Editions and studies of astro-medical cuneiform tablets are included, mostly originating from archives and temple libraries in the two cities of Babylon and Uruk, the main centers of scholarly life in that era. Particular consideration is given to the zodiac and the micro-zodiac and to the process by which astrological knowledge began to be integrated into the healing arts. One astro-medical therapeutic system is the so-called ‘stone-plant-wood’-schema. In this system materials from the three groups of nature in the name of the schema are associated with the zodiacal signs. Two different versions of it existed: a standard one in connection with zodiac (which had a calendrical forerunner) and an advanced version in connection with the 144 micro-zodiac signs. The standard zodiac schema was also integrated in a comprehensive iatromathematical calendar, an astro-medical system which consisted inter alia of a group of calendar texts (menologies that give prescriptions for each day of the schematic 360-day calendar), remedies made of animal substances that were associated with the signs of the (micro)-zodiac, and melothesia i.e. a concept ascribing to each of the zodiac signs an influence on a specific region of the human body. Late Babylonian astrological medicine formed the basis for later Hellenistic astro-medicine which adopted many of the Babylonian concepts and methods.

Thesis advisor: David S. Vanderhooft / I contend that Ezekiel's portrait of the Glory represents an understanding of Yahweh's earthly presence that is markedly different from how the earthly divine presence is understood in Deuteronomistic Name theology. As formulated in Deuteronomy and maintained in the Deuteronomistic History, "Name theology" understands the divine earthly presence to be restricted to the "one place that Yahweh will choose," which is designated as the Jerusalem Temple. Contrary to traditional scholarly understanding, this does not divorce Yahweh from his Temple and place him in Heaven alone, and does not relegate the Temple to symbolic status only. Rather, Name theology not only affirms the divine presence in the Temple, but views it as the only legitimate location for that presence. From his position of exile, Ezekiel depicts the Glory with no exclusive connection to the Temple or the land; the Glory vacates the Temple to allow for its destruction and appears outside sanctified precincts in Babylonia, where God disputes the Jerusalemites' contention that the exiles are now far from him (Ezek 11:15-16). I maintain that Ezekiel's portrait of the Glory finds its inspiration in the Priestly account of the Exodus wanderings before the Tabernacle's existence; in Priestly tradition, this was the only time the Glory appeared outside sanctified precincts. These appearances occurred outside Israel, amidst dislocation, with no physical sanctuary - a situation homologous to Ezekiel's own. / Thesis (PhD) — Boston College, 2011. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

Thesis (Th. D.)--Grace Theological Seminary, 1988. / Abstract. Vita. Includes bibliographical references (leaves 235-264).