劉鎮康. / 複本為複印本. / Thesis (M.A.)--香港中文大學. / Fu ben wei fu yin ben. / Includes bibliographical references: leaves [1-5] (2nd group) / Liu Zhenkang. / Thesis (M.A.)--Xianggang Zhong wen da xue. / 摘要 / Chapter 第一章 --- 導論 --- p.1 / Chapter （一） --- 智慧文學的背景 --- p.1 / Chapter （二） --- 本文研究範圍 --- p.18 / Chapter 第二章 --- 近代對約伯記所作的研究　 --- p.25 / Chapter （一） --- 約伯記原稿的推敲 --- p.26 / Chapter （二） --- 約伯記與神義論 --- p.44 / Chapter （三） --- 約伯記的文學技巧 --- p.51 / Chapter 第三章 --- 近代研究約伯記時所作假設的檢討　　 --- p.60 / Chapter （一） --- 「一神論」的假設 --- p.63 / Chapter （二） --- 「道德性宇宙」的假設 --- p.72 / Chapter （三） --- 「調解人」等於神的假設 --- p.85 / Chapter 第四章 --- 「調解人」的角色與身份 --- p.92 / Chapter （一） --- 「聖者」（伯六：10） --- p.92 / Chapter （二） --- 「見證人」（伯十六：19） --- p.100 / Chapter （三） --- 「救贖主」（伯十九：25） --- p.105 / Chapter （四） --- 以利戶（伯三十二至三十七） --- p.109 / Chapter 第五章 --- 「約伯的苦難」的神學反省 --- p.115 / Chapter （一） --- 「調解人」在經歷苦難時的重要性 --- p.116 / Chapter （二） --- 作者塑造「調解人」這角色的用意 --- p.119 / Chapter （三） --- 一個近代中國人回應苦難的方式 --- p.125 / Chapter （四） --- 一個當行的宣教路向提議　　 --- p.130 / 注釋 --- p.136 / 書目

Chang Siu Pok. / Thesis (M.Div.)--Chinese University of Hong Kong, 1999. / Includes bibliographical references (leaves 68-70). / Chapter I. --- Introduction to the Thesis / Chapter II. --- Summary of the Book of Jonah / Chapter III. --- Background and Problems on the Book of Jonah / Chapter IV. --- Some Basic Assumptions: / Chapter a) --- Jonah's Identity / Chapter b) --- Jonah's Childhood / Chapter c) --- Jonah and the Great City of Nineveh / Chapter d) --- Jonah and the Big Fish / Chapter V. --- Erikson's Model of Personal Development / Chapter VI. --- Erikson's Model and Jonah's Extraordinary Behaviour / Chapter VII. --- Maslow's Hierarchy of Needs Model on Motivation / Chapter VIII. --- Maslow's Model and Jonah's Extraordinary Behaviour / Chapter IX. --- Comparison of the Two Models / Chapter X. --- Conclusion

Leung Chi Kwong. / Thesis (M.Div.)--Chinese University of Hong Kong, 2002. / Includes bibliographical references (leaves 77-79). / Abstracts in English and Chinese. / Chapter I --- Introduction --- p.1 / Chapter A. --- Objective --- p.1 / Chapter B. --- Thesis --- p.3 / Chapter C. --- Approach --- p.5 / Chapter D. --- Length of the Prologue --- p.6 / Chapter II --- Unity Within the Prologue --- p.12 / Chapter A. --- Approaches Assuming No Unity --- p.12 / Chapter 1. --- Adopted Source and Later Insertions --- p.12 / Chapter 2. --- Prologue as Hymn --- p.15 / Chapter 3. --- Source Analysis of the Original Part of the Prologue --- p.17 / Chapter B. --- Arguments for Assuming No Unity --- p.18 / Chapter 1. --- Bultmann --- p.18 / Chapter 2. --- Variations Within Other Scholars --- p.19 / Chapter C. --- Approaches Assuming for Unity --- p.20 / Chapter 1. --- Word Study of Lamarche --- p.21 / Chapter 2. --- Approach of Barrett --- p.22 / Chapter 3. --- Delivering the Forsaken Verses of Hooker --- p.23 / Chapter D. --- Arguments for Assuming Unity --- p.25 / Chapter 1. --- Different Voices to the Adopted Source --- p.25 / Chapter 2. --- Analysis-and Exegesis ^ --- p.25 / Chapter 3. --- Position of Hooker --- p.26 / Chapter E. --- Summary and Reflection --- p.27 / Chapter 1. --- Reflection of the Approaches --- p.27 / Chapter 2. --- Reflection of the Arguments --- p.28 / Chapter a. --- Current Approaches --- p.28 / Chapter b. --- Alteranative Approach --- p.29 / Chapter 3. --- Reflection of the Assumption --- p.31 / Chapter a. --- Limitations and Contributions of Scholars --- p.31 / Chapter b. --- Form and Redaction Criticisms --- p.31 / Chapter 4. --- Summary --- p.32 / Chapter III --- Unity Between the Prologue and the Rest of the Gospel --- p.34 / Chapter A. --- Challenges for Unity --- p.34 / Chapter 1. --- Absence of Tide λoγoS --- p.35 / Chapter 2. --- No Unity even in the Rest of Gospel --- p.36 / Chapter 3. --- Theological and Narrative Style --- p.37 / Chapter 4. --- Motive of Evangelistic or Apologetic --- p.38 / Chapter B. --- Defense for Unity --- p.39 / Chapter 1. --- """Son of Man"" instead of λoγoS" --- p.40 / Chapter 2. --- Hypothesis of Displacement --- p.40 / Chapter 3. --- Theological-Narrative Together --- p.42 / Chapter 4. --- Motive Change from Evangelical to Apologetic ´ب --- p.43 / Chapter 5. --- Length of the Prologue --- p.44 / Chapter 6. --- Common Themes and Structure of Gospel --- p.45 / Chapter C. --- Summary and Reflection --- p.46 / Chapter 1. --- Unity Really Defended? --- p.46 / Chapter 2. --- From Form Criticism to Redaction -Criticism --- p.47 / Chapter D. --- Summary --- p.48 / Chapter IV --- ´ب´بInsertion´حand Thematic Study for Unity of Prologue --- p.50 / Chapter A. --- “Insertion´حStudy - Relation of “Insertions´حand “Source´حin the Prologue --- p.51 / Chapter 1. --- Verses 6-8 --- p.51 / Chapter 2. --- Verse15 --- p.54 / Chapter 3. --- "Observations of the ""Insertions"" Study" --- p.56 / Chapter a. --- Verses 6-8 --- p.56 / Chapter b. --- Verse15 --- p.58 / Chapter B. --- Thematic Study - Relation Between Prologue and the Rest of Gospel --- p.58 / Chapter 1. --- "λoγoS of θEoS ηv o λoγoS ,""the Word was God"" (1: lc)" --- p.58 / Chapter 2. --- Swη of Ev αuTw swη ηv´بIn him was life´ة´ة（1:4a) --- p.60 / Chapter 3. --- "φws of η swη ηv To ΦwS Twv avθpwttwv""the life was the light of men"" (1:4b)" --- p.63 / Chapter 4. --- Observations of the I^ematic Stedy --- p.65 / Chapter C. --- Summary and Reflection --- p.66 / Chapter 1. --- Unity in the Prologue --- p.66 / Chapter 2. --- Unity is Assumed --- p.67 / Chapter 3. --- Problem of the Categorization of Harris and King --- p.68 / Chapter 4. --- Bultqiann's position is misinterpreted --- p.68 / Chapter V --- Conclusion --- p.70 / Appendix I: Greek Text for Prologue --- p.74 / Appendix II: Greek Text for in the Fourth Gospel that containing the Word “Swη´ح --- p.75 / Bibliography --- p.77 / Chapter A. --- Books and Articles --- p.77 / Chapter B. --- Commentaries --- p.78 / Chapter C. --- Book Reviews --- p.78 / Chapter D. --- Bibliography Not Quoted --- p.78

本文嘗試論証詩篇卷四包含一摩西詩組（90-100 篇），而且摩西詩歌傳統之影響遍及全卷，成為詩卷主要詮釋角度和框架。本文將於第一章先確立五經中的摩西詩歌傳統，探討其年代，描述其面貌和內容，及其中之摩西形象。然後，本文將確立卷四中的摩西詩組及其與五經中摩詩傳統的對應關係。透過第二章探討卷四中的摩西形象及其作用，本文確立了摩西詩組與申32-33章的對應關係和卷四的摩西傳統詮釋框架，而藉第三章探討卷四的結構，本文確立卷四是一經編修之詩集，結構嚴整，各詩的關連緊密，在表達詩卷訊息上各具功能，這就使摩西傳統的影響力遍佈全詩卷。第四章藉探討卷四中的大衛詩組和引用了三首卷四詩的代上16章，來看卷四中的摩西傳統，發現大衛詩組在卷四中不單在摩西傳統的籠罩之下，更是被擄後群體將信仰建基於摩西傳統並加回應的作品。而從歷代志的引用則可見當時摩西的詩歌傳統權威應已根深柢固，家喻戶曉，而詩篇卷四亦應起碼已具雛型。第五章是總結。本文對摩西在詩篇中的地位和重要性，詩篇正典的形成及其結構、訊息，摩西在五經以外希伯來經卷中的形象，經文間的對話（如詩篇與五經及歷代志的對話）等方面，應能帶來新的探討方向。 / In this thesis, it is argued that there exists a Mosaic Psalm group (Pss 90-100) in the Fourth Book of Psalms and the Book is under the influence of Mosaic Psalmic Tradition. Book Four is framed by this tradition and should be interpreted accordingly. It is argued in the first chapter that the Mosaic Psalmic Tradition is already established in the Pentateuch. Its date, composition, content and the Moses’ images therein are investigated. By exploring the Midrashic Tradition and the use of Psalm title, it is discussed in chapter two that Psalms 90-100 form a Mosaic Psalm group and it corresponds with Deut 33. Both of them are composed to respond to the Song of Moses (Deut 32). By exploring the use of Moses’ images in Book Four, it is proposed in chapter three that there is a Mosaic frame in Book Four by which the whole Book should be interpreted. In chapter four, by the analysis of the structure of Book Four, in which the three parts of it are closely tied together, it is demonstrated that the Mosaic influence permeates them. And by exploring the relation between Davidic and Mosaic Psalm groups, David’s image in Book Four, and the way 1 Chronicle 16 compose a new Psalm by using the three psalms in Book Four, it is discussed, in chapter five, that the Davidic Psalm group is used by the post-exilic congregation to respond to the tragedy of exile which has been proclaimed in Deut 32. And in the time of Chronicler, the Mosaic Psalmic Tradition is authoritative and the prototype of Book Four already exists. And chapter six is the conclusion. / This paper affirms the importance of Mosaic Tradition in Psalms (especially Book Four) and Psalmic worship, which has been neglected in the scholastic circle for a long time. It may also contribute to the studies of the formation, structure and message of the canonical Psalter. The discussion of the Mosaic images in the Hebrew Bible beyond the Pentateuch may also be enriched by this thesis. And the new trend of conversation between Biblical books may prove promising in this paper too. / Detailed summary in vernacular field only. / 莫鉅智. / Parallel title from added title page. / Thesis (Ph.D.) Chinese University of Hong Kong, 2015. / Includes bibliographical references (leaves 224-237). / Abstracts also in English. / Mo Juzhi.

These Studies in the interpretation of Genesis 26.1-33 are concerned with a relatively brief and well defined section of biblical Hebrew narrative, and following an Introduction are divided into two parts reflecting literary and historical interests respectively. The Introduction takes note of the current interest among Old Testament scholars in the literary interpretation of the biblical materials and, after opting for an approach which will take account of both literary and historical-critical enquiry, outlines the procedure which will be followed. No logical priority is claimed for literary analysis, although it is considered appropriate that it should be pursued prior to any historical enquiry. In this way, it has been possible to avoid any suspicion that literary analysis of the type pursued here is a further development of the historical-critical method. Part One (Chapters One - Four) is concerned to construct a literary interpretation of the text of Gen 26.1-33. The interpretation consists of three main studies of the Isaac narrative which are followed by a brief discussion of certain aspects of the method involved. This interpretation has developed in the main from a reflection upon the relationship which appears to exist between the promise made to the patriarch by the deity and the surrounding narrative material. Beginning from a literary-structural analysis of the Isaac narrative, it has been possible to observe that a number of relationships of a literary and structural nature exist between the promise and the surrounding narrative materials. The exploration of these relationships discloses a series of tensions between the promise and the narrated events which in one way or another seem designed to bring the fulfilment of different aspects of the promise under threat, and each of these tensions are resolved in turn in the narrative. Thus, even even if the events narrated appear to run counter to the direction of the promise, it is in the exploration of this dialectic which is set up between promise and those narrative events which tend to threaten the fulfilment of the promise that the beginnings of a satisfactory literary interpretation of Gen 26.1-33 is to be found. The literary interpretation of the Isaac narrative is carried out in three stages. In the first stage (Chapter One), the extent of the material under consideration is narrowed down to Gen 26.1-33, and other material (notably Gen 25.19-26) is excluded. Once the narrative structure has been analyzed in terms of divine promise, threat, and (partial) resolution, a further brief examination of the narrative context of the other divine promise sections in Genesis 12-36 shows that the literary technique of juxtaposing these same three elements has in fact been applied more widely, even if it is most clearly evident in Gen 26.1-33. An analysis of the role Rebekah plays in the wife-sister episode shows that she is clearly a subsidiary character, and that in the narrative Abimelech the Philistine king of Gerar and Isaac's antagonist throughout is the character closest in importance to Isaac. Indeed, in many respects the narrative appears to explore the relationship which exists between Isaac and the Philistine king. A number of literary features which enhance the impression of unity which has already been gained from the structural analysis are examined. In particular, a number of narrative transformations are seen to take place between the beginning and the end of the narrative. These are largely concerned with the situation of Isaac in relation to Abimelech. At the beginning of the narrative Isaac comes to Abimelech at Gerar and is dependent on the latter's good will for his wellbeing. But at the end of the narrative, Abimelech comes to Isaac at Beersheba, in order to participate in the blessing enjoyed by the Patriarch. In the second stage (Chapter Two), the structure of each of the episodes which combine to form the Isaac narrative is examined, using a form of structural analysis used by Bremond in relation to the fairy tale, but which is also appropriate to the analysis of other simple forms of narrative. This examination, which I have used to determine whether the individual episodes maintain a comic or tragic function within the Isaac narrative, is carried out without prejudice to the assumption that the narrative is a unity at some level. One of the impressive features of the Isaac narrative is that the Patriarch does not achieve his good fortune at the expense of Abimelech and his people, but the Philistines also prosper, and it is seen that this effect has been achieved by means of paradox. The discussion of the individual episodes leads to the conclusion that the ability of the narrative as a whole to generate meaning is greater than the sum of its parts. In the third stage (Chapter Three), I have attempted to construct an appropriate 'narrative background' against which the text may be understood. This exercise involves the careful observation of such signals as are raised in the text and appear to direct one's attention to materials elsewhere in the tradition, and particularly among the narratives of Genesis 12-25, which may combine to serve as a background against which the Isaac narrative may be understood, and which might properly enrich one's understanding of the text. This undertaking begins from the point that no text may be properly understood from within a vacuum, and that while it is proper to begin such a literary-structural investigation as has been undertaken in this Thesis from a detailed study of the text itself, it has been considered necessary to go on from there and to provide a richer understanding of the text. The formation of a 'narrative background' is to be distinguished from the method of 'narrative analogy' (Miscall, Alter) so far as it takes the canonical ordering of the narratives more seriously. Part One is concluded with the discussion of a number of methodological issues in Chapter Four which forms an attempt to say something about the aims and validity of the analyses set out in Chapters One-Three. There is no concern, however, to resume systematically issues which have already been raised in the earlier chapters. In Part Two, I have addressed some of the more usual historical concerns of biblical studies. The first main part of Chapter Five is concerned with the form-critical discussion of the Isaac narrative. An examination of the form-critical studies of Lutz. and Coats is followed by an analysis of the structure and content of Gen 26.1-33. The analysis is then filled out by a broad discussion which is informed to some extent by the earlier discussion of Chapter One, particularly by the degree to which the various episodes were there seen to be related to each other. The fact that, apart from vv 1-6, the episodes all required assumption of information provided by one or another of the preceding episodes in order to appear coherent suggests that the unity of Gen 26.1-33 is perhaps more than the result of a collector stringing them together in terms of the common theme "Isaac and the people of Gerar". This observation sets an obvious limit against the usual formcritical criterion which holds that the most original units were concered to narrate only single episodes. Throughout this discussion the results of current studies in folklore which have led to much uncertainty concerning the stability of oral transmission so that it is no longer possible to be so confident in the antiquity of the pentateuchal tradition were taken for granted. The traditio-historical question of priority is examined, and it is concluded that Abraham is in fact prior to Isaac.

The value of Michael Goulder's contribution to Gospel studies is underlined by uncovering both strengths and weaknesses in his work. Goulder's theories are divisible into three major areas and are analysed in the three parts of this thesis, Part One on Luke's knowledge of Matthew, Part Two on the creativity of the evangelists and Part Three on the lectionary theory. A screening of 'QC' Words discovers Matthean and Lucan vocabulary in roughly equal proportions, a conclusion detrimental to Goulder's theory that Matthew composed the Q material and that Luke copied it from him. Goulder argues strongly on the Minor Agreements that Matthean, un-Lucan language could indicate Luke's knowledge of Matthew. At least six Minor Agreements satisfy these criteria but one or two satisfy the reverse criteria. Goulder's arguments over the Minor Agreements require revision but still provide problems for a 'hardline' Two-Source Theory. Goulder's case that the L material is the substantial handiwork of the evangelist is plausible given the distinctiveness of many of the features he lists, but the data also suggests that Luke interacted with oral traditions. There is much to commend in Goulder's lectionary theory, particularly the strengths of the correspondences adduced, but there are difficulties which may be insurmountable.

M.A. (Semitic Languages And Cultures) / Please refer to full text to view abstract

M.A. (Greek) / Please refer to full text to view abstract

Thesis (M.Div.)--Chinese University of Hong Kong. / Bibliography: leaves 125-136.

Tong Sin-lung. / Thesis (M.Div.)--Chinese University of Hong Kong, 2004. / Includes bibliographical references (leaves 51-53). / Abstracts in English and Chinese. / Abstract --- p.1 / Abbreviations --- p.3 / Chapter Chapter 1: --- Introduction --- p.4 / Chapter Chapter 2: --- Priesthood in the Cultic Life of Israel --- p.6 / Chapter 2.1 --- The Functions of Priests --- p.6 / Chapter 2.2 --- Priests and Seer-Priests --- p.8 / Chapter 2.2.1 --- Priests and Levites --- p.8 / Chapter 2.2.2 --- Seer-Priests and Cultic Prophets --- p.9 / Chapter 2.3 --- Conclusion --- p.12 / Chapter Chapter 3: --- Exegesis on Psalms 50 and 81 --- p.13 / Chapter 3.1 --- The Characteristics of Prophetic Psalms --- p.13 / Chapter 3.2 --- Asaph and its Traditions --- p.16 / Chapter 3.2.1 --- Who is Asaph and the sons of Asaph? --- p.16 / Chapter 3.2.2 --- Asaph Traditions --- p.17 / Chapter 3.2.3 --- The Psalms of Asaph --- p.18 / Chapter 3.2.4 --- The Dating of the Psalms of Asaph --- p.20 / Chapter 3.3 --- Analysis on Psalm 50 --- p.22 / Chapter 3.3.1 --- Author's Translation --- p.22 / Chapter 3.3.2 --- Sitz im Leben of Psalm 50 --- p.23 / Chapter 3.3.3 --- Structure of Psalm 50 --- p.26 / Chapter 3.3.4 --- The Motifs of Psalm 50 --- p.29 / Chapter 3.4 --- Analysis on Psalm 81 --- p.34 / Chapter 3.4.1 --- Author's Translation --- p.34 / Chapter 3.4.2 --- Sitz im Leben of Psalm 81 --- p.35 / Chapter 3.4.3 --- The Structure of Psalm 81 --- p.37 / Chapter 3.4.4 --- The Motifs in Psalm 81 --- p.40 / Chapter 3.5 --- Conclusion --- p.44 / Chapter Chapter 4: --- The Significance of Prophetic Oracles in the Cultic Life of Israel --- p.45 / Chapter Chapter 5: --- Conclusion --- p.49 / Bibliography --- p.51