Given the sheer volume of scholarship which has been devoted to examining Paul and his congregations, it is surprising that so little attention has been paid to what the texts portray as the apostle's main concern: not what his congregations were in any 'objective', historical sense, but what they were 'in Christ'. / Building on this observation, my thesis may be stated as follows. Traditional Pauline studies, with their emphases either on the apostle's thought or on his congregations' historical situation, obscure the importance of the 'church in the work', a reality established in the text, structured to engender change, and made real rhetorically for readers. / These, then, are some of the questions posed: What influence should an awareness of Paul's hortatory, theological image of his congregations have on our efforts to reconstruct them historically? May the well-known Pauline 'indicative-imperative' be taken as a rhetorical strategy? And: In what way does the text try to make its portrayal the definitive reality lived out by its readers? / The focus of this thesis is on Paul's congregations as the letters indicated 'they should be', and on the linkage this vision in the letters provides between theology and history, author and reader.

Historians working with texts often experience a tension in their work. On the one hand there are questions raised by ancient documents. On the other, limited data makes it impossible to answer these questions with certainty. Second Peter illustrates both phenomena and as a result there is a proliferation of theories about its origin. It is used therefore as a test case in this dissertation which is primarily concerned with historical methodology. Scholars have questioned the authorship of 2 Peter since at least the second century and there remains to this day no consensus about such issues as date of composition, provenance, and destination. In short, fixing a precise historical location for 2 Peter is impossible because of a lack of evidence. To compensate for such historical gaps, scholarship has developed various theories that allow for tentative conclusions about where this and other writings best fit within early Christianity. / In many cases literary parallels have played a role in both developing and defending such theories. By observing similarities between texts (and put negatively, by observing how texts differ from one another---the absence of parallels) a variety of conclusions may be reached: one writing borrowed from another, writings that share a theological perspective belong to the same period of history, writings derive from a school, and so on. / This dissertation analyses several examples of how 2 Peter specifically is located using parallels as a basis. It is argued for a number of reasons that this 'tool' is not reliable and so, to assist with historical research, a series of criteria are given. These are provided as guidelines to help historians evaluate literary parallels and also to safeguard against inappropriate conclusions based on them. With respect to 2 Peter, it is argued that firm answers are out of reach for various questions given the available data.

The present thesis examines the rhetorical interaction of the narrative (5.21-43; 7.24-30; 9.14-29) and discursive (9.33-37; 10.13-16) instances of child language in Mark, and analyzes how and to what effect Markan child language is figured rhetorically to address distinctly the elite and non-elite tiers of the Gospel's double audience, according to Henderson's dual audience theory. It argues that the narrative child healings construct an inscribed conception of the child and the parent-child relationship that exerts a controlling influence over the reading/hearing experience of the more explicitly argumentative child discourses. This approach seeks to clarify Mark's persuasive project of advancing, on the one hand, a self-sacrificial form of community leadership addressed to proto-Christian elites, and, on the other, an intimate form of personal devotion to Christ, addressed to non-elites. In doing so, I hope to contribute to the growing discussions concerning the nature and understanding of children and childhood in the ancient world and in early Christianity, the make-up of the Markan audience, and the power dynamics and differentials of the proto-Christian community projected by the Gospel. / La présente thèse examine la rhétorique qui sous-tend les cas narratifs (de 5,21 à 43; de 7,24 à 30; de 9,14 à 29) et discursifs (9,33 à 37; de 10,13 à 16) dans la langue de Marc portant sur les enfants, et analyse comment et dans quelle mesure la langue Marcan relative aux enfants est présentée comme rhétorique pour s'adresser clairement aux niveaux élites et non-élites de la double audience à laquelle s'adresse l'Évangile, en se fondant sur la théorie développée par Henderson. La thèse soutient que les récits de guérisons d'enfants favorisent la construction d'une conception inscrite de l'enfant et de la relation parent-enfant, et que cette conception exerce une influence déterminante sur la lecture / l'audition des discours formellement argumentatifs. Cette approche cherche à clarifier le projet persuasif de Marc visant à promouvoir, d'une part, une forme de leadership communautaire fondé sur le sacrifice de soi qui cible les élites proto-chrétiennes, et d'une autre part, une forme intime de dévotion personnelle au Christ s'adressant aux non-élites. J'espère, de cette façon, contribuer au débat d'idées croissant sur la nature et la compréhension des enfants et de l'enfance dans le monde ancien et à l'aube du christianisme, sur la formation de l'audience Marcan, puis sur les dynamiques du pouvoir et des clivages au sein de la communauté proto-chrétienne projetée par l'Évangile.

This work examines the patterns inherent to the understanding of the nature of the forbidden fruit in an attempt to demonstrate parallels between the reasoning of biblical interpreters, on one hand, and of artists, on the other. / While the biblical text, in Gen. 2:16-17, offers an abstract portrayal by vaguely employing the word "fruit," visual representations inevitably present a more concrete and less generic image by illustrating a specific fruit. / My research presents this phenomenon of abstraction and concretization through five chapters that exhibit the juxtaposition of the biblical text to its illustration: first, the representation of the Garden of Eden; second, the portrayal of the two trees, the Tree of Knowledge and the Tree of Life; third, the presence of the Fruit of the Tree of Knowledge in those visual depictions; fourth, its absence; and fifth, typological references to the Forbidden Fruit within New Testament scenes. / Cet ouvrage examine les motifs inhérents à la compréhension de la nature du fruit défendu en tentant de démontrer des parallèles entre le raisonnement des interprètes bibliques d'un côté, et celui des artistes de l'autre. / Alors que le texte biblique de la Genèse 2:16-17 offre une représentation abstraite en employant vaguement le mot «fruit», les représentations visuelles, elles, présentent inévitablement une image plus concrète et moins générique en illustrant un fruit spécifique. / Ma recherche présente ce phénomène d'abstraction et de concrétisation à travers cinq chapitres qui manifestent la juxtaposition entre le texte biblique et son illustration: en premier, la représentation du Jardin d'Éden; en second, l'image des deux arbres, l'Arbre de la Connaissance et l'Arbre de la Vie; en troisième, la présence du Fruit de l'Arbre de la Connaissance dans ces représentations visuelles; en quatrième, son absence; et en cinquième, les références typologiques du Fruit Défendu à travers des scènes du Nouveau Testament.

The aim of this paper is to introduce the reader to Moshe Chaim Luzzatto's Derech Hashem and Luzzatto's thought process. It begins with an analysis of the introduction to the work and then examines three major themes: Fundamentals, Prophecy, and the importance of the Shema prayer. Where applicable, comparisons will be made to other Jewish thinkers. Themes will be explained within the Kabbalistic framework that influenced Luzzatto's work. By the end of the paper the reader should be able to grasp the key elements and reasons that inspired Luzzatto to write this book. / Le but de ce document est de présenter le lecteur processus de Moshe Chaim Luzzatto de Derech Hashem et de Luzzatto à pensée. Il commence par une analyse de l'introduction au travail et puis examine trois thèmes importants : Principes fondamentaux, prophétie, et l'importance de la prière de Shema. Là où applicables, des comparaisons seront faites à d'autres penseurs juifs. Des thèmes seront expliqués dans le cadre de Kabbalistic que le travail de Luzzatto influencé. Vers la fin du papier le lecteur devrait pouvoir saisir les éléments clé et les raisons qui a inspiré Luzzatto écrire ce livre.

The Mishnah depends on the Bible for its authority, vocabulary, and much of its contents. Nearly six hundred Bible citations are distributed in fifty-three of the Mishnah's tractates and are quoted from all but six biblical books. Most citations are from the Torah and are used for proof-texting. The Mishnah uses thousands of words derived from or related to the Bible (e.g., Shabbat, Peah, Kohen). Its content is unquestionably tied to that of the Bible (e.g., Seder Moed is based on the discussions of the various holy days in Exodus). Finally, the Mishnah contains multiple discussions of Biblical characters and events, of Bible reading, interpretation, and teaching. / The works of Georg Aicher, Samuel Rosenblatt, Peter Acker Pettit, and Jacob Neusner help examine the Bible-Mishnah relationship. The first three discuss the use of Bible citation in the Mishnah. Neusner uses form-analysis to examine its historical development and describes the Mishnah by viewing it as a whole. Our approach, an examination of the Mishnah's details, is more in line with those of Aicher, Rosenblatt, and Pettit. The dependence of the Mishnah on the Bible is demonstrated by examining the distribution and use of Bible citations, comparing the content of the Mishnah to that of the Bible, and analyzing various Mishnaic passages.

The purpose of this thesis is to examine the descriptions of Yahweh's creative activity in Deutero-Isaiah (Isaiah 40-55). In the last century, biblical scholarship on creation has been concerned primarily with its relationship to redemption. This thesis will study the descriptions independently of redemption. / The references to creation incorporate a broad spectrum of material which is presented randomly throughout Deutero-Isaiah. Because of their diversity, the references will be organized into three groups: Yahweh's initial creation (cosmogony), his creation of the people, and his new creation (his present or upcoming creative activity). Discussion will begin with the cosmogonic material, since it is the most obvious of the groups in terms of its language and similarities to other biblical material. The other aspects of Yahweh's creative activity will then be studied in accordance with their lexical relationship to the cosmogonic texts. / This thesis will investigate what is said specifically about creation, how the creation language functions (i.e., how the message/meaning is effected), and what purpose it serves (i.e., why creation is mentioned). Special attention will be paid to the lexical material in the descriptions, notably the verbs. References will be examined in their immediate context (poem, etc.) and in their Deutero-Isaian context. Where relevant, other texts in Isaiah (Isa 1-66) or the rest of the Hebrew Bible will be used in the expectation that they will provide added insight into the meaning of the references.

The goal of this paper is to analyze the various images of Samson as presented by some of the classical and modern Jewish Bible commentaries and interpretations: Moshe Hayyim Luzzatto's Maaseh Shimshon; Ze'ev Jabotinsky's Samson; Adin Steinsaltz's essay in Biblical Images, Men and Women of the Book, and Rabbi Gershon Weiss' Samson's Struggle. Through this analysis, I will explore the evolving images of Samson and how they reflected both the period in which the interpretative work was written, the author's interests and the beliefs of the intended audience.

The purpose of this study is to do research on the relation between the terms Kingdom of God and Ecclesia, within the problem field of Biblical hermeneutics. The focus is on Revelation 1-3 as it encompasses the main idea of this study, namely that the Kingdom of God is the axel around which the existence of the Ecclesia (church) revolves. A study on the historical background indicates that the Church in Revelations has gone through an era of prosecution and that it will happen again. Victory is encompassed in the reality of a religious experience of the Kingdom that has to function in and through the Church. Revelations is an apocalyptic writing (document) with prophetic-eschatological alignment (direction). A text-critical study of Revelation 1:6 reveals that the correct use of the word basilei,a (basileia: kingdom) symbolizes selective seclusion and sovereignty with God. The Greek word basilei,a (basileia: kingdom) has a functional/abstract meaning (the fact that God reigns) but also a geographical meaning. The study of the different eschatological interpretation models contributes to consequent-eschatological dialectics; the Church experiences the reality of a religious experience now already, but also realizes that the eschatological Kingdom of God has not come yet. The coming of the Kingdom of God has two principal moments, namely the first and the second coming of Christ. The Ecclesia is essentially the communion of the faithful. A Bipolar unit model, the invisible unity of the Church, as symbolized metaphorically in the people of God and the body of Christ, is combined with the visibility of the institutional Church through the emergence of the mystical unity character of the Church through the institutional Church. Aspects concerning the mystical unity of the Church are the togetherness, the predestination, the unity in diversity and the principalship of Christ. In Revelations is, and replace the Church, the people of Israel. The relationship between the Ecclesia and the Kingdom of God will be studied alongside two symbolic images, namely the Biblical chandelier symbol and the rotation symbol. The rotation symbol refers to two powers acting between the Kingdom of God and the Ecclesia. In view of the fact that the Church is being challenged by the devil to become secular, the Church exercises a centrifugal power on the Kingdom. The Kingdom however, exercises a centrifugal power on the Church through God being actively involved in His Church. The seven chandeliers (Revelations 1:20) of the chandelier symbol refer to the seven congregations in Revelations 2-3. Two characteristics, namely the septet and the seclusion, as well as the chandelier function (providing light) link the chandelier symbol of Revelations to the sacredness of the Old Testament. The septet in the chandelier symbol point to the perfection of God, the active involvement of God and the complete representation of the universal Church of all times. The second characteristic of the chandelier symbol, namely the seclusion, not only points to the religious circle of unity where in the congregations exist (with Christ as the binding factor), but also to the various milieus the Church can find herself in. The function of the Church is to be the light for the world. The Church does not have light in herself, but carries the light of God by being an earthly representative of the eschatological Kingdom of God. In the world, the Church is exposed to an opposing evil power that attempts to move the Church away from God, externally (by means of affliction and prosecution) and internally (by means of religious slumber and deceitful doctrine). The Church may not become of this world, but must embody the Kingdom of God by means of pure doctrine that influences the life of the Church, and leads to an inner reality and passion for the Kingdom of God through the Holy Ghost. In the Kingdom of God the Church triumphs with Christ over the darkness.

Exodus 34:29--35 contains an ambiguous Hebrew phrase that describes the peculiar condition of Moses' face after his encounter with God on Mt. Sinai. The iconographic tradition of Moses in religious art includes many depictions of him as "horned," yet the early exegetes described his condition as some kind of radiance, Divine glory, or as a metaphor for strength. How, then, is this iconography of horns based on the biblical text or early biblical exegesis? / The primary sources evaluated for this study encompass more than two thousand years of biblical interpretation, but the subject of this thesis comprises exegetical material from the time of the canonisation of the Bible until Jerome in the fourth century. This material includes selections from the Hebrew Bible and the New Testament, the Old Testament Pseudepigrapha, Jewish and Christian post-biblical narratives, rabbinic midrash, and translations of the Pentateuch into Aramaic, Greek and Latin.