No description available.

The thesis focuses on the presence and function of Ps 118 in the Gospel of John, in light of the psalm's literary context and its interpretation in Judaism. Chapter 1 lays out the three methodological approaches used: intertextuality, mediation of Scripture in intertestamental sources, and respect for wider context fields in quotation. Chapter 2 surveys the use of Ps 118 outside the NT, with special attention to its original historical context and its role in Jewish liturgy. The Synoptic use of the psalm is examined in ch. 3, with each evangelist treated separately before addressing the relationship of the Synoptics to John. In ch. 4 the broader context of John's use of Ps 118 is explored, with attention focused especially on the development of a New Exodus pattern in John. Chapter 5 analyzes the quotation of Ps 118 in the Entrance Narrative, concluding that Jesus' entry is depicted as the New Exodus return of Yahweh to end the state of continuing exile and defeat Israel's enemies. Chapter 6 argues for recognition in the Gospel of a coming-sent motif linked with the psalm, which aids in the identification of Jesus' function and person with those of Yahweh. Chapter 7 examines more closely the quotation of Zech 9.9, and proposes a re-reading of the Entrance Narrative in light of the conclusions reached in chs. 5 and 6. Chapters 8-10 attempt to establish the presence and explore the function of four additional allusions to Ps 118. It is argued that Ps 118 is alluded to in the Abraham Discourse (John 8.56), the Shepherd Discourse (John 10.7, 9), at the Feast of Dedication (John 10.24-25), and in Jesus' prayer in the Lazarus Narrative (John 11.41-42). The final chapter summarizes the results of the study and suggests some possible implications.

A literary masterpiece, the Hebrew Psalter is considered one of the most complex books of the Hebrew Bible. In order to understand the whole, and its parts, interpretive clues fill the pages of this intriguing, and oftentimes obscure, book. Selah, an obscure term in the Psalter and Habakkuk, has commonly been the subject of discussion regarding its meaning and use. Many 19th century scholars have spent countless hours, and devoted many pages, to remove Selah from obscurity. Only now have we revealed a previously undiscovered clue in Selah’s use during the Second Temple period due to 20th century archaeological finds. The present work approaches each text with a “whole picture” perspective so as to examine each psalm and Selah occurrence in its immediate context. A journey through the ancient witnesses such as the Masoretic Text, Septuagint, and Dead Sea Scrolls (biblical and non-biblical) not only exposes common literary features, but a communal use of the term in worship.

The Separation of Early Christianity from Judaism The moving apart of early Christianity from Judaism was a gradual process of de- judaisation, with separation taking place on several levels. Chapter One looks at the spread of Christianity and the physical moving apart of Jews and Christians by observing the geographical locations of the bishops attending various councils. Chapter Two examines the question of the Jewish-Christians who attempted to be both Jewish and Christian at the same time. In Chapter Three, statements about Jews in the early church councils which reveal judaising practices have been examined. Chapter Four studies the process of juridical separation of Jews from Christians as shown by an examination of the Theodosian Code. The fifth chapter examines the Jewish roots of Christian liturgy and focuses on the element that radically differentiated Christian from Jewish liturgy - its christological focus. Chapter Six speaks of the separation of Sabbath observance from Sunday observance, outlining the struggle to prevent Christians, who were accused of judaising, from celebrating the Sabbath as well as Sunday. Chapter Seven concentrates on the separation of Passover from Easter. While Chapter Eight investigates the development of a distinctly Christian archaeology, the ninth area of separation concerns the subject of Christianity in the rabbinic writings. In the nine areas studied, two pervasive causes of separation have been identified. The first concerns the non-practice of Jewish ritual law, when Christianity became predominantly a religion of non-Jews. Christianity, in order to define itself closed its ranks to Jewish practices. The second cause leading to separation was the messianic movement centred on Jesus, and the growing emphasis on the divinity of Jesus. This was reflected in the developing Christian liturgy, in the christianisation of Passover, the Eucharist and the practice of Sunday over and above the Jewish Sabbath.

Thesis (M.A.)--Baltimore Hebrew University, 2004. / Includes bibliographical references. Also available on the Internet.

Thèse--Faculté de théologie protestante de Strasbourg. / "Principaux ouvrages lus ou consultés": p. 47-48.

abstract / Modern Languages and Cultures / Doctoral / Doctor of Philosophy

Judaism is a religion that emphasises the importance of a set of practical commandments and in the history of Jewish philosophy various attempts have been made to rationalise or justify these commandments. In this thesis I try to establish a general model for the justification of practices through a critical examination of two such attempted rationalisations. However, the study is framed within the more general question of whether or not there can be such a thing as Jewish Philosophy as a genuinely substantive discipline. Thus, I take the particular topic of rationalising the commandments as a 'case study' in order to see whether we can do substantive Jewish philosophy at least in the practical sphere. In the main body of the thesis I look at the methods of rationalisation of Moses Maimonides and Joseph Soloveitchik and argue that despite being based on very different scientific models they share a central methodological presumption that I term the Priority of Theory (PoT). I outline the main features of this PoT approach to justification and offer a critique of it based primarily on the argument from uncodifiability. I then offer an alternative method of justifying practices - the Priority of Practice approach (PoP) - based on an analysis of the Judaic concept of faith and certain remarks by Soloveitchik that are in tension with his main model of rationalisation discussed earlier. This PoP method stresses the limits of propositional approaches to the justification of practices and the need for a more pragmatic approach. In conclusion I consider again the framing question concerning Jewish philosophy, concluding that if we accept the meta-philosophical conclusions reached regarding practical justifications, the sense in which we can do practical Jewish philosophy is restricted more by the limits of philosophy in the practical sphere than by those of Judaism.

No description available.

Thèse--Faculté de théologie protestante de Strasbourg. / "Principaux ouvrages lus ou consultés": p. 47-48.