The objectives of this thesis are concerned with the peculiar feature of repetitions in the so-called 'Flood-Narrative', Genesis 6-9. The presence of these repetitions has provoked many arguments amongst twentieth century biblical critics as to their origin, their function and even their form. The first objective of the thesis is to review critically a wide spectrum of research done on the repetitive phenomenon, outline the resultant opinions and to weigh the merits or weaknesses of any particular methodology as it relates to how the function of repetitive features is to be understood. The first chapter presents this critical view and finds that up to now, most research done on the text has not been free of methodological bias, with the result that only those repetitions useful to an approach are dealt with, to the exclusion of other repetitive features. The second objective is to catalog and describe the repetitive features of the text in an objective manner, free from methodological or exegetical bias. Chapter II arranges and classifies the repetitions that are evident in Gen. 6-9 and comments on possible patterns or forms suggested by the repetitions. The last objective of the thesis is to look at the repetitions from some perspectives of modern narrative theory to find if this viewpoint can shed any light on the function of repetitive forms. The last chapter of the thesis concludes that explanatory devices from narrative theory which rely on pre-established criteria apart from the text itself, are as well too short-sighted to be useful in corning to grips with repetitive function. However, those approaches which stress certain subjective, exegetical endeavors, or which emphasize a reader's response are found to provide useful insights for the perception of repetitive function. / Thesis / Master of Arts (MA)

A. Purpose of this Thesis:1. To present the variants between the Authorized Version of Genesis and the Inspired Revision of Genesis as published by the Reorganized Church of Jesus Christ of Latter-day Saints, and2. To indicated the implications of the most significant variants.B. Significance of This Thesis:1. This thesis helps to clarify the position of the Church of Jesus Christ of Latter-day Saints in regard to the problem of the Pentateuch. This is one of the most important, if not the most important, of the literary problems of the Bible; and the Latter-day Saint position concerning it needs further analysis and clarification, because many Latter-day Saints consider that the critical view is sound, apparently because they have not been made aware of the basic conflicts between it and the modern Scriptures of the Latter-day Saints. This Thesis reveals the relationship of the Inspired Revision of Genesis and The Book of Moses to the problem of the Pentateuch.2. This thesis also presents the portions of the textual material of The Book of Moses and The Book of Abraham, which correspond to the Inspired Revision of Genesis, aligned vertically with the textual material of the Inspired Revision so the reader can readily see the similarities and the differences.C. Method of Presenting the Data:1. In order that the reader might obtain a clearer picture of the data and their implications, the presentation of the data is preceded by "A Survey of the Origin and History of the Authorized Version of the Bible," and "A Survey of the History and Origin of the Inspired Revision of the Bible by Joseph Smith, Jr.".2. The variants between the texts compared are made to stand out conspicuously by means of a special interlinear system devised by the writer.a. The Text of the Authorized Version is assigned the top position, and the full text of it only is written out. Only the variants of the other texts compared are written out.b. The text of the Inspired Revision is assigned the position beneath that of the Authorized Version; and wherever the wording of the two are identical, the space assigned to the Inspired Revision is left blank. Ditto marks are not used.

<p> Concretions in a zone about 4 m. below the Tichenor Limestone formed just below the sediment water interface. Their growth was initiated about an organic-rich fossil cluster and was probably completed before they were more than 5 to 8 m below the sediment surface. Chemical products of organic decay, notably bicarbonate ions and ammonia, diffused outward, raising the pH and precipitating calcite from connate waters already nearly saturated with respect to calcium carbonate. These conclusions derive from the shape of the concretions, from their relation to the enclosing shales, and from their overall structure , particularly the position of pyritic fossil clusters. The relative volumes of soluble material (calcite) in the concretions are consistent with relative pore volumes through the upper 5 m. of recent, fine-grained, clayey sediments. The postulated genetic sequence agrees with recent work on carbonate diagenesis. Restriction of the concretions to discrete layers was most probably due to a widespread comnbination of high rates of organic productivity, high rates ·of sedimentation, and low rates of water circulation, that lasted a short period of time and resulted in the rapid burial.of much undecomposed organic material. </p> / Thesis / Master of Science (MSc)

Denna uppsats behandlar ängelns funktion i Genesis, genom en litterär analys av av Genesis 18, 21:17-20 och 28:10-22. Texterna har översatts från hebreiska till svenska och därefter analyserats utifrån sin historiska och litterära kontext. Därefter redogörs textens syfte och de aktörer som förekommer. Till sist ställts texten mot frågor kring änglar beteende, inverkan på aktörernas liv och i jämförelse med profeter. Min slutsat är att ängelns funktion i Genesis är att vara Guds budbärare, men även att ängeln är en möjliggörare för människor att få del av Guds plan för sitt folk.

No description available.

No description available.

No description available.

This dissertation is an inquiry into the origin, history, and interpretation of Genesis 4:26b, translatable as “then calling on the name of YHWH was begun”. Several methods, including philological analysis, semantic analysis, text criticism, and redaction criticism are brought to bear to understand the possible denotations of this verse and which are most likely given the context, what challenges exist to any preferable readings, and how those challenges might be addressed. Then, a survey is presented considering how ancient and modern interpreters have understood this half-verse, especially when considered in light of other passages that appear to contradict it. Potential interpretations are then laid out and assessed for plausibility before the historical and archaeological records are considered for what they suggest Gen 4:26b was actually read as meaning or altered contextually to mean at different points in Israelite history. Finally, a “speculative biography” of Gen 4:26b is provided, beginning with the origin of the ideas it presents in Israelite cultural memory and folklore, then laying out a model for how it was composed, understood, and recontextualized over time. It is tentatively concluded that most interpreters recognized Gen 4:26b as denoting the pronunciation of YHWH’s name, though other phenomena like participation in the YHWH cult were at times understood to be connoted. This meaning likely reflects the intent of the original author, who meant Gen 4:26b to serve as the introduction of the knowledge and use of YHWH’s name by characters. Gen 4:26b represented a tradition reflecting a cultural memory of a subgroup of Israelites who already worshipped YHWH before joining the Israelite coalition. Rival traditions reflecting the variant cultural memories of other groups are manifest in passages that seem to contradict Gen 4:26b like Exod 3:14-15 and Exod 6:2-3, though other programs are at work in each of these passages. Gen 4:26b was transposed from the beginning of what is now Gen 4 to its end when a “major redactor” combined its parent text with “Priestly material”, which obscured the original author’s programmatic intent to introduce the use of YHWH’s name by characters. The major redactor introduced a secondary program in place of this, whereby Gen 4:26b now contained the 70th mention of God and a culmination of Gen 1-4. Gen 4:26b was associated by most interpreters with Enosh, the character born in Gen 4:26a, immediately before. Attitudes towards Enosh, then, can serve as a proxy for the understood connotations of Gen 4:26b over time. These reveal a generally positive opinion of what occurred in Gen 4:26b in Second Temple Judaism and early Christianity, but a shift to negative assessments of Enosh in Rabbinic Judaism as an idolator. These most likely reflect the emergence of negative associations with pronouncing “YHWH” in virtually all contexts in Rabbinic Judaism. / Religion

In a small attempt to expand the knowledge of Latin American plays and the biographical information of Jorge Diaz Gutierrez (1930-2007), I present one of his first plays La vispera del deguello, also known by El genesis fue maNana (1967). This project will inspire and benefit scholars, future translators, the theater community, and literature students to obtain a new perspective on Latin-American theatre. La vispera del deguello deals with existentialism; we enter the world of three remaining human beings on the planet: Custodio, Hosanna, y la loca (the mad woman). The structure of this project includes: the playwright's biography with the focus on his style rooted in the European literary tradition- and my translation of the play. Translating vispera del deguello is just the beginning of this project: future plans include producing, designing, and publishing the play. My contribution will be beneficial for a transatlantic dialogue among disciplines such as theatre, modem languages, and social sciences, among others. This project will expand the knowledge of the style of Latin-American theatre and recognize one of the best Spanish playwrights of the 20th century, Jorge Diaz Gutierrez.

I detta examensarbete undersöker jag hur de två första skapelseberättelserna i Bibeln samt skapelseberättelserna i den babyloniska och kanaáneiska mytologin skildras i läromedel på 1960-, 1990- och 2000-talet. Syftet med studien var att undersöka hur skapelseskildringarna i första Mosebok skildras i läromedlen samt om de jämförs med tidigare skapelseberättelser i Främre Orienten. Studien syftade även till att se huruvida det skett förändringar i skildringen under årtiondena. I min bakgrund kommer jag först att presentera en överblick över den samhälleliga och religiösa kontexten som de människor i den dåtida främre orienten verkade i. Då detta är tillkomstområde för skapelseberättelserna i Enuma Elish, den kanaáneiska mytologin och Genesis syftar min presentation till att lättare kunna förstå hur de kan ha påverkat varandra. Metoden jag valde att använda är en komparativ kvalitativ analys av tre läromedel från 1960-talet, tre från 1990-talet och tre från 2000-talet. Resultatet har därefter presenterats i enlighet med den systematiserande undersökningsmetod jag har använt mig av. Syftet med den systematiserande undersökningen var att få en tydlig översikt över möjliga förändringar men även för att på ett enkelt sätt kunna behandla resultatet. Studiens resultat visade att läromedel på 1960-talet hade tydligare skildring och mer historiskt innehåll, medan på 1990-talet skildras den bibliska skapelsen mer som en saga med få texter om den historiska bakgrunden. Fokus i läromedel på 2000-talet låg på att skildra syftet med skapelseberättelserna mer än dess innehåll. / In this essay, I examine how the first two creation stories in the Bible and creation stories of the Babylonian and Canaanean mythology are portrayed in the teaching materials in the 1960s, 1990s and 2000s. The purpose of the study was to investigate if the creation stories in Genesis are mentioned in the school textbooks and if they are compared with earlier creation stories in the Near East. The study also aimed to see whether there have been changes in the portrayal over the decades. In my background, I will first present an overview of the social and religious context in which the people of the contemporary Near East lived in. As this is the geographical area of origin for the creation stories in the Enuma Elish, the Canaanean mythology and Genesis, the purpose of my background presentation is to make it easier to understand how they may have influenced each other. The method I chose is a comparative qualitative analysis of three teaching materials from the 1960s, three from the 1990s and three from the 2000s. The result is then presented in accordance with the systematizing research method I have used. The purpose of systematizing the survey was to get a clear overview of possible changes, but also as an easy way to process the results. The study results showed that the study materials in the 1960s had clearer depiction and more historical content, while in the 1990s the biblical creation are more described like a fairy tale, with few texts about the historical content. The focus of the study materials in the 2000s was on portraying the purpose of the creation stories over the content.