No description available.

No description available.

Thesis--Copenhagen. / Errata slip inserted. Includes indexes. Includes bibliographical references (v. 2, p. 173-197).

Thesis--Copenhagen. / Errata slip inserted. Includes indexes. Includes bibliographical references (v. 2, p. 173-197).

Inaug.-diss.--Greifswald. / Lebenslauf.

在基督新教的《聖經》中經常以不同的象徵描述聖靈，鴿子無疑是聖靈最具代表性的象徵。本篇論文嘗試解答兩個問題：為什麼四卷《福音書》的作者均以鴿子象徵聖靈？以鴿子象徵聖靈有什麼特殊的涵義？這是在第一章中所作的介紹。 　　第二章探討象徵的詮釋理論，本文採用塔特（W. Randolph Tate）的詮釋方法為理論依據，以文本後面、文本裡面和面對文本的三個層面詮釋這個象徵。第三章尋找鴿子的蹤跡，遠從美所不達米亞古代蘇美女神伊南娜談起，陸續探尋巴比倫女神伊斯塔、敘利亞和迦南女神阿斯塔特。接著探討克里特島的米諾斯文明發現的鴿子女神和古希臘的性愛女神阿芙羅狄特，這些女神與鴿子密切連結。鴿子也作為預兆鳥，還有為宙斯說出神諭的女祭司被稱為鴿子。 第四章探究《聖經》中的鴿子，研究鴿子在《舊約聖經》和《新約聖經》中的多種形象，另外研究名為「鴿子」的先知約拿。第五章探討聖靈在《聖經》中近似鴿子的特質、《舊約聖經》和《新約聖經》聖靈觀念的區別，以及兩約之間聖靈觀念的演變。 第六章以《聖經》中其他聖靈的象徵物，探討鴿子獨特作為「感情象徵」的特質。並從前面數章的研究，歸納整合鴿子象徵聖靈突顯的宗教形象。第七章依據塔特的詮釋方法，歸納所有的探討作出結論，鴿子象徵聖靈乃是《福音書》的作者獨一無二最佳的選擇，鴿子是傳信者，象徵和表達神的智慧，傳達聖靈帶給這世界的愛。 / The Holy Spirit is frequently referred to in symbols in the Protestant Bible. Among those, a dove is undoubtedly the most representative of the symbols of the Holy Spirit. This thesis tries to answer two questions: Why the authors of the four Gospels used a dove as the symbol for the Holy Spirit? As a symbol for the Holy Spirit, what is the dove's specific significance? This is introduced in Chapter one. According to the theory of hermeneutics of W. Randolph Tate, Chapter two of this thesis interprets this symbol from three dimensions: The World Behind the Text, The World Within the Text and The World in Front of the Text. Chapter three looks for its footstep in the ancient world, beginning from Mesopotamia - the Sumer Goddess Inanna, also called Ishtar in Babylonia. She became the Syrian and Canaanite Goddess Astarte. In Crete there was Dove-Goddess, and ancient Greek people worshipped Aphrodite. These Goddesses and doves are intimately associated. The dove was also the bird of choice for omens. Amazingly, even the priestesses who announced Zeus' oracles were called "doves". Chapter four studies doves' images in the Bible, including Prophet Jonah (His name means "dove"). Chapter five discusses the concept of the Holy Spirit in the Bible and in the time between two Testaments. Chapter six compares the other symbols of the Holy Spirit in the Bible with dove. The dove was a unique "emblem of affection". From all the discovery and studies in the previous chapters the thesis attempts to portrait a conclusive religious image of doves in the ancient world. Chapter seven concludes the thesis in line with the interpretative theory of three approaches done in the previous chapters. To conclude, in search for symbols for the Holy Spirit, doves are the best choice of the authors of the four Gospels. Doves are messengers, symbolizing and delivering the wisdom of God to the world, at the same time conveying the love from the Holy Spirit.

The purpose of this study is to illustrate the role of fertility goddesses in the lives and beliefs of the people of the Ancient Near East. Artefacts from the late Paleolithic period were crude female figures of pregnant women representing fertility. A mother goddess was specified as the giver and taker of life and vegetation. The polytheism of pre-exilic Israel that existed proves that not only Yahweh but also other gods existed. In the creation stories of the Ancient Near East, creation myths played a major role; in the Ugaritic myths the universe was ruled by powerful deities, and their presence could be felt in rain, vegetation and crops. Fertility cults were the force in their worship. Cultic sites associated with deities were often located in groves of trees, which made them sacred to the people. There was a close relationship between tree and tree figures, as well as gods and goddess images. / Biblical and Ancient Studies / M.A. (Biblical Archaeology)

Understanding Gilgamesh – brokenly – is to understand life brokenly. The Epic of Gilgamesh is the narrative of life. It records the full cycle of the nerve and aplomb of youth, of the doubt and crisis of midlife, of the acceptance and quiescience of maturity. Moreover, this understanding is a broken understanding. It starts with the clay tablets that are broken in a literal sense of the word. Further, the narrative is a narrative of broken-ness – the story ends in tears. A man has lost his last chance of obtaining life everlasting. Yet he manages to recuperate despite his failure. The first part of this thesis examined the world of Gilgamesh. Initially he was known as the Sumerian king Bilgames. He makes his appearance in the form of oral compositions that are recited or sung in the royal courts of kings during the Sumerian period: sheer entertainment, nothing really serious. At his side is his loyal servant Enkidu who supports his master in everything he does. Akkadian gradually ousts Sumerian as vernacular, yet the latter continues to dominate as the language of culture and court. Bilgames survives the reign of the Sargonic dynasty, and even revives during the glorious Ur III period of Shulgi and of Ur-Nammu. Sumerian Bilgames-poems are recorded in writing. However, by the time that Hammurapi draws up his legal codex, the Sumerian Bilgames is known as the vibrant Akkadian king Gilgamesh. His servant Enkidu is elevated to the status of friend. Together they defy men, gods, monsters. When Enkidu dies, Gilgamesh goes even further in search of life everlasting. He reaches Uta-napishtim the Distant in order to learn the secret of eternal life. The optimism of the Old Babylonian Kingdom is replaced by the reflection and introspection of the Middle period. Life is difficult. Life is complex. The Gilgamesh Epic is once again re-interpreted and supplemented by a prologue and an epilogue: both begin and end at the same place, at the walls of Uruk. Here Gilgamesh looks back and forward to his life and contemplates about the meaning of life in general. The second part of this thesis dealt more specifically with the story – the literary aspects of the Epic. Genette’s theory illuminated several interesting literary devices with regards to the rhythm and pace of the narrative. However, much of the reflective nature of the Epic was also revealed. There were moments of looking forward, and looking backward: after Gilgamesh broke down in tears at the end of the Epic, he suddely gained perspective on life. Somehow a broken narrative focused into a meaningful whole that may just make future sense. Jauss’s theory illuminated why Gilgamesh refuses to be forgotten, why he is once again alive and well in the twenty first century. Although he was buried in the ruins of Nineveh for a thousand plus years, he is suddenly back on the scene – and not for academic reasons only. Not only scholars of the Ancient Near East take an interest in the old Epic, but also people from all sectors of life. Somehow Gilgamesh seems to respond to questions that are asked even by those who understand nuclear physics – but who grapple with the paradox of living meaningfully. Understanding Gilgamesh – brokenly – understands life. / Thesis (DLitt)--University of Pretoria, 2006. / Ancient Languages / unrestricted

In the historical tapestry of the development of the Goddess, from 10,000 - 330 BCE one golden thread shines through. Despite the vicissitudes of differing status, she remained essentially the same, namely divine. She was continuously sought in the many mysteries, mystic ideologies and through the manifestations that she inspired. In all the countries of the Ancient Near East, the mother goddess was the life giving creatrix and regenerator of the world and the essence of the generating force that seeds new life. While her name may have altered in the various areas, along with that of her consort/lover/child, the myths and rituals which formed a major force in forming the ancient cultures would become manifest in a consciousness and a spiritual awareness. / Old Testament and Ancient Near Eastern Studies / M.A. (Language and Culture)

In the historical tapestry of the development of the Goddess, from 10,000 - 330 BCE one golden thread shines through. Despite the vicissitudes of differing status, she remained essentially the same, namely divine. She was continuously sought in the many mysteries, mystic ideologies and through the manifestations that she inspired. In all the countries of the Ancient Near East, the mother goddess was the life giving creatrix and regenerator of the world and the essence of the generating force that seeds new life. While her name may have altered in the various areas, along with that of her consort/lover/child, the myths and rituals which formed a major force in forming the ancient cultures would become manifest in a consciousness and a spiritual awareness. / Old Testament and Ancient Near Eastern Studies / M.A. (Language and Culture)