From a close reading of both the Book of Job and Deuteronomy I would propose that the former might be intentionally responding to and challenging the prevailing Deuteronomic doctrine of divine retributive justice as it is expressed clearly in the notion of blessings and curses in Deuteronomy (11:26-28; chs. 27-28). It is also claimed that in order not to offend or upset the mainstream theological position too much, the author of Job chooses to adopt another theological position, the principle of divine providence, to balance the radical nature of his/her project. The two theological themes intertwine and they address different circles of audience, the orthodox and the liberal. This may provide an explanation for the existence of the seemingly self-contradictory elements in the Book of Job. / I will place the Book of Job in the post-exilic historical background and relate it to the contemporary intellectual context, that is, the Deuteronomistic historical writings (hereafter DH). While fully acknowledging the scholarly hypothetical nature of the DH, it can nevertheless be observed that the theme of "a just divine retribution" (Noth) works through the writings of the Deuteronomists. It is in this sense that some scholars label the DH as "a theodicy" (Romer), i.e., a defense of divine justice in the face of the national tragedy of exile. Since the Book of Job also seriously questions the validity of divine retributive justice it seems quite reasonable to read it in the light of the Deuteronomistic works and their theological doctrines. / Many biblical scholars have stated, the Book of Job relates to the issue of the validity/applicability of divine justice (Jastrow, Crenshaw, etc.). There are others who disagree and they consider the book offers a strong confirmation of divine providence (e.g. Andersen). This is especially true with YHWH speeches (38:1-40:2; 40:6-41:34) and the so called "happy ending" (42:7-17). Though most scholars would acknowledge the complexity and even contradictions in the book and observe that there is more than one single theme, few would present competing ideas as parallel discourses of comparable significance. To my view, the dimensions of questioning the validity of divine justice and the confirmation of divine providence are juxtaposed in the book. They come into conflicts and contradict one with the other. What the present author intends to do in this thesis is to explore how the two discourses work together in creative tension in the book and why the two seemingly competing theological claims are employed by the author in his/her construction of the text. / This dissertation will employ multiple approaches. Classical theory of poetry, contemporary drama theory, and Intertextual reading strategies will be adopted in different stages of its argument. Basically, the literary-critical method will be relied on in the analysis of the text of Job. / 張纓. / Adviser: Archie C. C. Lee. / Source: Dissertation Abstracts International, Volume: 69-02, Section: A, page: 0638. / Thesis (doctoral)--Chinese University of Hong Kong, 2007. / Includes bibliographical references (p. 267-288). / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / School code: 1307. / Zhang Ying.

Perhaps the most perplexing issue in Psalm 82 is its obvious cultic and polytheistic background with its source remains elusive to scholars. Consequently, to grasp the main intention and purpose of this psalm becomes an equally baffling exercise. This thesis will take up these two pertinent issues. It attempts to take the psalm as a whole. This paper will put forward two arguments. First, the genre of 'cultic prophetic psalm' is not only the most helpful, but also the most befitting approach to grasp its holistic intent. Second, Psalm 82 is seminal in developing a new cultic motif on "righteous judgment" from the cult of the "living and dying god" of the ancient traditions. / Psalm 82---a text notorious of its brevity, yet profound complex concepts is the subject of this thesis. Since the last two extensive works which were published in the late 1960s by James. S. Ackerman and Hans-Winfried Jungling, there are several other pieces which develop from these two contributions but concentrate only on some aspects of the psalm, and not a comprehensive study of it. It is therefore more appropriate and necessary than ever, that at the beginning of the 21st century when the academia on the ancient Near East has flourished in leaps and bounds, a re-examination of the scholarship on Psalm 82 will be fruitful venture. / Therefore, I shall present my thesis as follows: In chapter one, I shall review the past research results on Psalm 82. This sets up a starting point for the thesis and raises the main issues for discussion. It is proposed that Psalm 82 is a cultic prophetic psalm, which is performed in the temple expressing the Israelite belief of a just God. It is proposed that Psalm 82 is a cultic prophetic psalm with performance in the temple and expresses the Israelite belief in a Just God. In chapter two, I shall analyze and present the contents and the structure of the whole cultic drama. It will attempt to prove that the core content of this psalm is 'Belief in the Just God' and that this content is both inherited and developed from the motif of the "living and dying god" in the ancient traditions. Hence, a new cultic motif is formed that the just God of Israel judges the unjust gods and pronounces a death sentence. In chapter three, the whole psalm is submitted under the framework of a cultic drama, and I will attempt to analyze the words and the complex concepts in the psalm. These include "the council of gods", the relationship between "God" and the "gods", the righteous God of Israel judging the unjust gods, the meaning of "the poor", "orphans", "widows" and "the wicked", the usage of the image and meaning of both "the foundations of the earth" and "the shaking of the foundations of the earth", the function of "the nations" and "inheritance", and the significance of the death of the gods. Finally in chapter four, after comparing the concepts and usage of words mentioned above with the myths and stories of the ancient Canaanites. I shall further verify that Psalm 82 mainly absorbs and uses the mythical and religious elements of ancient Canaan. The psalm expresses the firm belief in the just God Yahweh, albeit in a polytheistic setting. By using the idea of "the council of gods" in the ancient Near East, especially in Canaan, the psalm integrates many mythical elements and ideas of the ancient religious traditions, and finally develops a new cultic motif on "righteous judgment" from the cult of the "living and dying god" of the ancient traditions. / 徐雪梅. / Adviser: Archie C. C. Lee. / Source: Dissertation Abstracts International, Volume: 69-08, Section: A, page: 3183. / Thesis (doctoral)--Chinese University of Hong Kong, 2007. / Includes bibliographical references (p. 235-253). / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / School code: 1307. / Xu Xuemei.

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

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.