Sonia Kwok Wong. / Thesis (M.Div.)--Chinese University of Hong Kong, 2008. / Includes bibliographical references (leaves 120-129). / Abstract also in Chinese. / ABSTRACT --- p.i / ACKNOWLEDGEMENTS --- p.iii / INTRODUCTION --- p.1 / Purpose and Approach of the Present Study --- p.1 / Outline of the Present Study --- p.4 / Chapter CHAPTER 1: --- "A BRIEF EXPLORATION OF STUDIES ON MOSES, THE PENTATEUCH AND EXOD.3:l-4:18" --- p.8 / Interpretation of the Persona Moses --- p.8 / Redactional History of the Pentateuch --- p.9 / Dating of the Commission of Moses in Exod. 3:1-4:18 --- p.14 / Chapter CHAPTER 2: --- METHODOLOGY AND CHARACTERIZATION OF MOSES --- p.24 / A Short Exposition on Rhetorical Criticism --- p.24 / A Proposed Model of Rhetorical Criticism --- p.26 / Exod. 3:1-4:18 as a Rhetorical Unit --- p.38 / Literary Genre and Rhetorical Type --- p.41 / Defining the Rhetorical Situation of Exod. 3:1-4:18 --- p.43 / Historical Situation of the Babylonian Diaspora and Their Exigency --- p.45 / Characterization of Moses in Exod. 2:1-22 --- p.52 / Chapter CHAPTER 3: --- A RHETORICAL ANALYSIS ON EXOD. 3:1-4:18 --- p.60 / Literary Demarcation and Perspective Shifts --- p.60 / Prologue and Settings: The Fire out of the Bush (3:1-5) --- p.63 / God's Thesis: Moses' Call to a Vocation of Liberation (3:6-10) --- p.69 / Moses' First Objection: ''Who Am I? ´ح(3:11-12) --- p.75 / "Moses' Second Objection: “Who Are You? ,，(3:13-22)" --- p.79 / Moses' Third Objection: “The Israelites Will Not Believe. ´ح(4:1-9) --- p.86 / Moses' Fourth Objection: “I Am Not a Man of Words. ´ح (4:10-12) --- p.90 / "Moses' Fifth Objection: “Send Someone Else!"" (4:13-17)" --- p.95 / Epilogue: Moses' Return (4:18) --- p.98 / The Immediate Persuasive Effect --- p.100 / Chapter CHAPTER 4: --- RHETORICAL EFFECTS TO THE DIASPORIC AUDIENCE --- p.103 / Interpreting Exod. 3:1´ؤ4:18 as a Symbolic Conflict --- p.103 / Interpreting Ideologies in Exod. 3:1-4:18 --- p.105 / The Residual Persuasive Effects --- p.109 / CONCLUSION --- p.114 / APPENDIX: A REFLECTION OF THE STUDY ON HONG KONG CONTEXT --- p.117 / BIBLIOGRAPHY --- p.120

Thesis (Ph.D.(African Languages)) -- University of the North, 1972 / Refer to the document

In this thesis, the critical term "character" is defined from a reader's perspective as a process involving three elements: (1) syntactical character, the printed words that delimit character in the order in which they occur; (2) spatial character, these printed words organized in the reader's mind into a pattern. These two together are called grammatical character; and (3) a mental image that results from reading these printed words.

This dissertation maintains that the covenant relationship formula (CRF) as expressed in Deuteronomy 26:16-19 (‏[Hebrew text extracted]) serves as a focal point which defines, unifies and bears the weight of the covenantal framework of the book of Deuteronomy. Chapter 1 reviews previous assertions that Deuteronomy is patterned after ancient Near Eastern treaties, highlights the conclusions of Rendtorff regarding the CRF, and identifies the translation difficulties in 26:16-19. Chapter 2 critiques the proposals of von Rad, Kline, Kitchen, and Wenham who suggest that Deuteronomy follows the pattern of the ancient Near Eastern treaties. An alternate schema for the covenantal framework of Deuteronomy 1-30 is proffered. Finally, an excursus addressing the Mosaic authorship of Deuteronomy 27 is included. Chapter 3 proposes that the Hiphil of [Hebrew text extracted] in verses 17 and 18 is functioning causatively and utilizes dual direct objects in the sentence construction. Grammatical and syntactical features of the text of 26:16-19 are observed. Theological concerns on the translational renderings of 26:17-19 are posed. A proposed conceptual model of the sequence of events that may underlie the text of Deuteronomy 26:17-19 is offered. Chapter 4 considers the canonical context of Deuteronomy 26. A chart demonstrates the literary-structural unity of the three ceremonies of confession (26:1-11; 26:12-15; and 26:16-19). Further analysis, however, reveals that 26:16-19, while integrally connected to the other ceremonies, functions also on the macro level within the greater covenantal framework of Deuteronomy. Chapter 5 examines each of the expressions of the CRF (4:20; 7:6; 14:2; 27:9; 28:9; and 29:12) as they occur in the covenantal framework of Deuteronomy. An analysis of the function of the CRF reveals that prior to its expression in the focal text (26:16-19) it is associated with the notion of exclusive loyalty to Yahweh and after the focal text it is associated with the expectation of obedience to Yahweh. Chapter 6 summarizes the work of chapters 1 and 2 then applies the findings of chapters 3 through 5 to demonstrate that the CRF ([Hebrew text extracted]) as expressed in 26:16-19 with its concomitant covenantal obligations can bear the weight of and does indeed serve as the keystone of the covenantal framework of Deuteronomy. The covenantal exchange in 26:17-19 connects the emphasis on obedience in 26:17 to that of the covenant relationship formula in 27:9; 28:9; and 29:12 and connects the emphasis on exclusive loyalty in 26:18-19 to that of the covenant relationship formula in 4:20; 7:6; and 14:2.

Scanned copy of Culpepper's dissertation which is now in the public domain. Scanned as part of our digitization on demand service.

Chapter 1 introduces the need for an updated study on the inheritance in the Pauline epistles, examines the history of research on this topic, and states the thesis of this dissertation. Then it explains the method that will be employed to examine the relevant inheritance texts and provides an overview of the dissertation. Chapter 2 argues that typology and intertextuality are significant for interpreting the inheritance in Paul. Thus it explains these hermeneutical concepts before moving on to an analysis of the pertinent texts. Chapter 3 contends that in Genesis to Chronicles the central understanding of the inheritance is the land of Canaan promised to Abraham and his descendants (e.g.Gen 15:3-5, 17:8; 21:10), the territory to which Israel sojourned and established a kingdom. Subsequently, chapter 4 displays that the Psalms and Prophets expand the inheritance to include the eschatological world (e.g., Ps 2; Isa 54, 65-66). When God's people enter their inheritance, David's royal descendent will reign over them forever (Ezek 36-37; cf. Dan 7). Chapter 5 demonstrates that the Second Temple literature, in line with the Psalms and Prophets, expands the inheritance to include the whole world (e.g., Sir 44:21; Jub. 22:14, 32:19). This is the place to which God's people will be resurrected to dwell (e.g., 4 Ezra 7) and over which Messiah will reign (e.g., 1 En. 51:1-5; 1QHª 14:29-31). Chapter 6 argues that Paul's interpretation of the inheritance in Galatians follows that of the Old Testament and Second Temple literature, for he views this theme to be the renewed world (3:15-29; 4:21-31) where God will establish his lasting monarchy (4:1-7). Paul also suggests that the Spirit will see to it that believers receive their future inheritance (4:1-7). Chapter 7 then examines the pertinent passages in Romans and other Pauline texts, confirming the observations about the inheritance in Galatians. Chapter 8 summarizes the findings of each chapter and affirms the thesis of this dissertation.

When biblical studies adopted the language of intertextuality, it began using it in conjunction with other vocabulary--inner-biblical exegesis and interpretation, echoes, allusion--all of which it uses to signify when a biblical text refers to another text that appears elsewhere in Bible. This study examines the way such academic language is shaped by and shapes the assumptions of biblical scholarship. It examines the nature of linguistic signs and applies the insights of this examination to evaluating the language of reference in the study of the Hebrew Bible. The study concludes that the language and theory of literary allusion is best suited for enriching academic discourse on the relationship of referential texts in the Hebrew Bible. It discusses methodological criteria for detecting allusion informed by a theoretically developed understanding of literary allusion.

This dissertation seeks to answer the following question: how do recent spatial theories help one interpret Jesus' bringing of the kingdom in Matthew? The thesis argued that Jesus comes to reorder the space of the earth in Matthew uniting the two realms of heaven and earth through his body and through the body of his community. Chapter 1 demonstrates that although a resurgence in examining the land and spatial dimensions in the Scripture are underway, scholars in biblical studies still view space too narrowly. The conversation surrounding the spatial kingdom has been stunted in part due to the influence of Gustaf Dalman and George Eldon Ladd's definition of the kingdom. Chapter 2 examines two of Matthew's distinct themes, his focus on the spatial nature of the kingdom and the presence of Jesus. References to οὐρανός and γη and the Immanuel theme both provide warrant for examining the spatial kingdom in Matthew's narrative. Chapter 3 overviews recent advances in spatial theory arguing for a view called critical spatiality. Critical spatiality provides a way to understand space as a social product. Three categories for spatial understanding expand the conception of space. Space is physical, ideological, and imaginative. A trialectic of space, rather than a dialectic, begins to open up new ways of thinking of space. Chapters 4 examines one of the deeds of Jesus from a spatial perspective. When Jesus contests Beelzebul in Matthew 12, he challenges the "lord of the earth." By entering Satan's house, conquering him, and bestowing life to the exorcised person he reorders the space of the earth. Chapter 5 argues that the Spirit, in the Beelzebul controversy and Matthew more generally, inaugurates the new exodus/creation. Exorcisms are at least partly about power over place and the exorcism is one way in which the spatial kingdom is becoming in Jesus' ministry. Chapter 6 broadens the scope and moves to an overview of the first three discourses in Matthew. Jesus' words create worlds in the Sermon on the Mount where he calls his disciples to be salt and light on the earth. In the commissioning of the disciples, Jesus tells his disciples to go out bringing peace to places by healing the sick, raising the dead, and casting out demons. Jesus then explains in the kingdom parables that the space of the earth is the theater upon which the kingdom is enacted. The kingdom is here but hidden in plain sight upon the earth. Chapter 7 covers the last two discourses of Matthew. Jesus forms a meek community in the community discourse, creating a place in contrast to the communities of the earth. In the last discourse, Jesus contests the most important sacred space in the ancient world, the temple, and replaces it with his body. Chapter 8 analyzes two final texts that provide an inclusio to chapter 2. Both the spatial kingdom and the Immanuel theme are spoken of in Matthew 19:28 and 18:20 respectively. In Matthew 19:28 Jesus speaks of the new world and the new family. Then Jesus promises his presence to his church in Matthew 18:20, so that they can continue the spatial work. Chapter 9 argues Jesus' body and presence are the key to uniting the spatial and presence themes in Matthew. The body of Jesus is a microcosm of heaven and earth, and the kingdom is a thirdspace.

Many recent studies in contemporary social anthropology have noted the vital import of the concepts of honour and shame and how these are able both to generate ideas of social identity within a community, and, in particular, to elucidate patterns of social behaviour. This has been notably evident amongst the communities of the Mediterranean littoral. At the same time, multi-disciplinary research exploring the communities of the Ancient Near East, especially those undertaken by social historians investigating the ancient societies of Israel, Greece, and Rome, have revealed that these, too, lived within the social constraints of honour and shame. These twin concepts are said to have had a profound influence upon such ancient communities, and, for some, are seen to represent the pivotal values of Greco-Roman social life. Unsurprisingly then, these same values are also evident within the narrative discourses of the Old and New Testaments, and a wide number of studies have sought to examine a particular text or social scenario through the lens of honour and shame. But despite having had a voluminous number of monographs and articles written on it, the letter of 1 Corinthians has remained relatively untouched by studies of honour-shame; yet it presents a unique expose of numerous aspects of social life in Greco-Roman first-century CE culture. My aim here is to examine the extent to which the social constraints of honour and shame may have had a direct influence upon the multifarious problems of social behaviour so evident within the community (not least the factionalism and strife which caused so many internal problems). In so doing, it presents a fresh reading of the letter, and the thesis it proposes is that the honour-shame model provides an appropriate and compelling framework within which to view the letter holistically within its social context.

The Bhagavad Gītā, a classical Sanskrit text, describes a spiritual practice called karma yoga. Central to this practice is niṣkāma karman or action without desire. A number of philosophical issues present themselves in connection with this teaching. First, while the Gītā enjoins action, action seems prima facie problematic in the Gītā in light of metaphysical claims that seem to deny human freedom. Second, Western scholars who hold that desire is necessary for action find the Gītā's desirelessness requirement problematic. Finally, while the sense of karma yoga seems clear enough, the teaching is connected with two notions that are obscure: transcendence of the guṇa-s and surrender of action to Krishna. This dissertation explores and seeks solutions to these problems. Chapter 1 provides an introduction to the Gītā's philosophy and selected classical Indian commentaries. Chapter 2 tackles the assumption by some scholars that the Gītā shares tenets of the determinist metaphysics of classical Sāṃkhya. This assumption is shown false and the argument made that the Gītā, as a yogic text, implies voluntarism. Chapter 2 offers an analysis of the Gītā's concept of guṇa (literally 'strand'), and argues that the puruṣa, or self, which is called a 'consenter' exercises agency in consenting. Chapter 3 addresses the worry that niṣkāma karman, or desireless action, is a contradictory notion because desire is necessary for action. Based on examination of the Gītā's theory of action, it is shown that the Gītā does not hold desire necessary for action and that in fact the text articulates four distinct types of niṣkaāma karman. Chapter 4 explores the concepts of transcendence of the guṇa-s and surrender of action to Krishna and develops a definition of karma yoga involving these concepts. The chapter concludes with an argument that karma yoga requires creativity. The dissertation closes with the suggestion that through karma yoga a practitioner might come to enjoy an extraordinary sort of freedom that surpasses the ability to exercise will. / text