This dissertation investigates the translation technique of the Greek Ecclesiastes and proposes the place of the Translator in the history of the transmission of the Greek text. Chapter 1 defines a text of the Greek Ecclesiastes. Since a Göttingen critical edition of the Greek Ecclesiastes has not been completed yet, Rahlfs' text is adapted as the basis for the analysis. Chapter 2 compares and analyzes the Hebrew text of Ecclesiastes and its Greek translation on syntactical and lexical levels. The result of the study reveals that the Translator is not mechanical but is sensitive to context and to the demands of the target language although his translation is labeled as literal. Chapter 3 deals with the issue of the identity of the Translator. A comparison with the translation techniques of Aquila, Theodotion, Symmachus, and the Kaige tradition betrays that the Translator is none of these. His translation is influenced by them in part but also contains his own distinctive patterns. Finally, chapter 4 concludes that the Translator has most affinity to Theodotion and least affinity to Aquila. A distinctive Symmachian approach suggests the date of the translation as late as the second century.

Chapter 1 introduces the thesis, methodology, and outline of the dissertation. It also includes a brief historical survey of the doctrine of inerrancy and a study of the factors that led to the formation of the International Council on Biblical Inerrancy (hereafter, ICBI) and original writing of the Chicago Statement on Biblical Inerrancy (hereafter, CSBI). The final section of this chapter examines the initial usefulness of the CSBI among evangelicals. Chapter 2 traces the developments that occurred within evangelicalism with regard to the doctrine of inerrancy immediately after the formation of the ICBI and the writing of the CSBI. This study is followed by an examination of major contemporary developments concerning the doctrine of inerrancy. In this latter section, the works of several important evangelical scholars who have recently attempted to reframe the inerrancy debate are examined and assessed in order to demonstrate the resilience of the CSBI and note the areas that require reformulation. Chapter 3 begins a three-part reassessment and reformulation section in which the CSBI's nineteen articles of affirmation and denial are studied in their original context and in light of the contemporary challenges examined in chapter 2. Chapter 3 examines specifically Articles I-V. These articles deal chiefly with matters related to the doctrine of revelation. Chapter 3 offers several modifications to these existing articles as well as proposing two new articles. Chapter 4 is the second part of the reassessment and reformulation section. This section comprises and examination of Articles VI-XII. These articles deal primarily with matters related to the doctrines of inspiration and inerrancy. This chapter examines these articles in their original context, offers several modifications to the existing articles, and proposes the addition of two new articles. Chapter 5 is the final part of the reassessment and reformulation section. This section examines Articles XII-XIX. These articles deal mainly with miscellaneous issues related to the doctrine of inerrancy. Chapter 5 examines these articles in their original context, offers several modifications to these existing articles, and proposes the addition of two new articles. Chapter 6 is the concluding chapter in which I summarize my research and offer suggestions for future studies in this vital area. I recommend that a new group of evangelicals gather together to reconsider the CSBI as it currently stands and use the work provided in this dissertation to begin a conversation toward a revised statement.

The thesis conducts systematic studies of the Syriac versions of St. John Chrysostom's Homilies on the New Testamentandmdash;the Homilies on Matthew, the Homilies on John, and the Homilies on the Epistles of St. Paul. The thesis focuses mainly on sixth- and seventh-century British Library manuscripts, but is also concerned with the spread of the material over the course of centuries into different sorts of books. Pre-dating extant Greek witnesses by centuries, the main Syriac manuscripts preserve translations made during the fifth and sixth centuries and constitute unique textual evidence for students of the Greek. By analyzing the methods of translation, it has been possible to place the versions within the framework of the development of Syriac translation technique and to highlight methodological issues for those attempting to relate Syriac versions to their Greek source texts. The translation analysis includes Biblical citations. The analyses have shown that the Homilies on the Epistles were translated last and are the most literal. The Homilies on Matthew and on John were translated earlier, are relatively less literal, and most likely to have Peshitta or even (occasionally) Old Syriac Bible texts rather than direct translations from the Greek. Several of the Homilies on John are edited and translated, allowing a critique of M.-E. Boismard's interpretation and use of the Syriac version, which is seen to be unsatisfactory in several ways.

Within the wider framework of contemporary debates on primitive NT Christology concerning the early Christians’ perception of the divinity of Jesus, this work investigates the influence of Hebrew Divine Warrior Traditions (HDWT) on the Markan sea-miracles (Mark 4.35-41; 6.45-52) and exorcisms (Mark 1.21-28; 5.1-20; 7.24-30; 9.14-29). In a final form, narrative approach to the Markan text, this study seeks to demonstrate that as part of his “high” Christology, Mark draws on the HDWT in such a way as to liken Jesus to God the Divine Warrior in “Old Testament” and Second Temple Jewish texts. The present work argues that in the sea-miracles and exorcisms, Mark transfers divine attributes and operations to Jesus, claiming some form of divine identity for Jesus. The findings of this study are then considered in terms of their implications for Mark’s Christology, and located in relation to the work of leading scholars on primitive Christology in general.

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This thesis proposes that a dialogue between hermeneutics and homiletics, fields of inquiry that have functioned in relative isolation from each other, will provide a theological basis for navigating the formidable passage from Scripture to sermon. Given that the biblical canon is endowed with critical significance for the life of the church, the burden of this work is to aid the homiletician in making such a move from text to praxis with validity. Chapter 1 established that texts are language, games, of which two species are germane to the Bible: primary literary genre and secondary genre (that of the canonical classic, superimposed upon and enfolding the primary components therein). In the performance of these linguistic sports, a world in front of the text is projected-a second, order referent, and an element of the pragmatics of discourse-bearing future,directed transhistorical intentions which when actualized constitute exemplifications (valid applications). Chapters 2 and 3 proposed the Rules of Primary and Secondary Genre; these rules enable the homiletician to elucidate that world in front of the text. Chapter 4 further developed this concept of the projected world as it focused on pericopes, fundamental units of the biblical text utilized for sermons in liturgical settings. The world projected by pericopes-pericopal theology-forms the bridge between Scripture and sermon in a homiletical endeavour. This mediating entity grounds the sermon in the authority of Scripture and, while constraining application within the bounds of its transhistorical intention, it launches the sermon with relevance, facilitating covenant renewal in the community as lives are aligned to the will of God. The paradigm represented herein thus facilitates the preacher becoming a theologian,homiletician who, employing pericopal theology to bridge the gap between inscription and interpretation, successfully executes the manoeuvre from text to praxis. Hermeneutics has thus made a fruitful rendezvous with homiletics.

Scholars have researched various aspects of animal imagery in the Hebrew Bible, but there is, to date, no investigation which concentrates exclusively on the animal metaphors in the book of Jeremiah.  This thesis seeks to bring to light this neglected area of study.  This study examines the language and imagery of the animal metaphors for the nation of Israel and considers the contribution they make to the theology of the book.  Since different interpretations have been given to many of the metaphors in question, our in-depth study of these metaphors endeavours to solve some of the questions regarding the meaning of these images. Chapter one spells out the approach taken in the investigation.  The major theoretical approaches to metaphor are discussed and the theory of Eva Kittay is chosen as the methodological basis.  Chapters two, three and four comprise the body of the investigation.  Eighteen metaphors are analysed, grouped into three categories, each of which constitutes a chapter: pastoral metaphors, mammal metaphors, and bird metaphors.  Each metaphor is analysed by using the same basic three-step procedure.  First the metaphor is identified, its limits are clearly defined, and, when there is question, it is established that we are in fact dealing with a metaphor for the nation of Israel.  Second, the text-critical problems of the passage are addressed, and third, the imagery of the vehicle is clarified, as well as what it tells us and how the vehicle informs us about the topic. Our study shows animal metaphors are essential elements of the message of the book of Jeremiah and make important theological claims about the nation of Israel.  For example, several of the animal metaphors assert that Israel’s apostasy has run so deep that she is unable to mend her broken relationship with Yahweh.  The restoration of Israel to Yahweh can be accomplished only through a unilateral act of Yahweh.

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