The Hebrew Bible is the product of scribes. Whether copying, editing, conflating, adapting, or authoring, these ancient professionals were responsible for the various text designs, constructions and text-types that we have today. This thesis seeks to investigate the many practices employed by ancient scribes in literary production, or, more aptly, scribal composition. An investigation of scribal composition must incorporate inquiry into both synchronic and diachronic aspects of a text; a synchronic viewpoint can clarify diachronic features of the text and a diachronic viewpoint can clarify synchronic features of the text. To understand the text as the product of scribal composition requires recognition that the ancient scribe had a communicative goal when he engaged in the different forms of scribal composition (e.g. authoring, redacting, etc.). This communicative goal was reached through the scribal composer's implementation of various literary techniques. By tracing the reception of a text, it is possible to demonstrate when a scribal composer successfully reached his communicative goal. Using Malachi as a test-case, three autonomous yet complementary chapters will illustrate how investigating the text as the product of scribal composition can yield new and important insights. Chapter 2: Mal 2.10-16 focuses on a particularly difficult portion of Malachi (2.10-16), noting patterns amongst the texts reused in the pericope. These patterns give information about the ancient scribe's view of scripture and about his communicative goal. Chapter 3: Wordplay surveys Malachi for different types of the wordplay. The chapter demonstrates how a poetic feature such as wordplay, generally treated as a synchronic element, can also have diachronic implications. Chapter 4: Phinehas, he is Elijah investigates the reception of Malachi as a finished text. By tracing backwards a tradition found throughout later Jewish literature, it is evident that the literary techniques employed by the composer made his text successfully communicative.

La tesi ha come oggetto la questione dei profeti e della loro lingua nel testo coranico, conducendo un esame sistematico delle narrazioni e dei discorsi profetici, durante tutto il corso della storia, a partire da Adamo, con l’intento di introdurre una lettura simmetrica delle storie tra episodi e lingua usata. L’accento è stato posto sugli aspetti filologici, concentrando l’analisi sulla versione araba del Corano, al fine di cercare di delineare profili personali e allo stesso tempo tentare di contrastare un approccio che sostiene che tutti gli inviati coranici abbiano solo una funzione strumentale alla missione di Muhammad. / The object of the dissertation is the study of the prophets and their language in the Qur’anic text, by carrying out a systematic examination of the Qur’anic narratives of the prophets and their speeches, throughout the whole course of history, starting from Adam, with the intent to introduce a symmetrical reading of the stories between incidents and the specific language. Emphasis has been put on the philological aspects, by concentrating the analysis on the Arabic version of the Qur’an, in order to try to design personal profiles and, at the same time, to attempt to counter an approach that claims to see all the Qur’anic envoys only in their instrumental function in the mission of Muhammad.

Thesis (M.A.)--Brigham Young University. Dept. of History. / Includes bibliographical references (leaves 159-164).

Thesis (M.A.)--Brigham Young University. Dept. of History. / Electronic thesis. Includes bibliographical references (leaves 159-164). Also available in print ed.

Interessa-nos o estudo de um movimento religioso surgido na Serra dos Breus, em Pernambuco, a partir de 1976, liderado por Cícero José de Farias, dito Meu Rei. Este afirmava ter recebido do Deus da Bíblia três missões: uma, em 1932; outra, em 1955 e a definitiva, em 1988. Nesta, Deus estabelecera que a missão de Cícero seria fundar o novo paraíso terrestre. Tal missão seria intransferível e Cícero, que a partir daquele momento passaria chamar-se Sadabe Alexandri de Farias receberia, como uma espécie de prêmio, o dom da imortalidade. Quando, em 1999, com presumidos 115 ano, Cícero morreu, a comunidade de seus discípulos foi submetida a dura prova. Partindo desta situação, formulou-se o nosso problema de pesquisa: entender como os seguidores de Meu Rei vivenciaram e deram-se a si mesmos e aos outros um significado para sua doença e morte, já que o mesmo se dizia imortal e a maioria dos que lá moravam criam nisso. Tal objetivo foi perseguido a partir da análise tanto dos dados coletados através de entrevistas com membros remanescentes da Comunidade quanto dos documentos escritos por Cícero, tendo como fio-condutor a idéia, formulada por Peter Berger, da necessidade que os grupos sociais têm de gerar e manter estruturas de plausibilidade, que dêem sentido à convivência e à continuidade dos mesmos no tempo / Our study focuses on the religious movement which arose in the Serra of Breus in Pernambuco, beginning in 1976, headed by Cícero José de Farias, known as My King. Farias stated that he had received from the Biblical God three missions: the first in 1932, the second in 1955, and the definitive one in 1988. In this one, God established that Ciceros mission would be to found the new earthly paradise. Such a mission would not transferable and Cícero, who from that moment on, would be known as Sadabe Alexandri de Farias and would receive as a reward, the gift of immortality. In 1999, when supposedly at the age of 115, Cícero died, the community of his disciples underwent a severe trial. Out of this situation, sprang our research problem: to understand how the disciples of My King lived and reconciled themselves to the fact of sickness and death since they believed their leader to have been immortal. This objective was pursued, stating from an analysis from the collected data from interviews with members of the remaining community as well as from documents written by Cícero and by applying the idea formulated by Peter Berger of the necessity that social groups have to form and to maintain plausible structures which give meaning to communal life and its continuance in time

1 Samuel 11:1-11 is royal ideology for the kingship of Saul. The biblical text informs that Saul was divinely sanctioned as leader of Israel. The heroic leadership of Saul was prominent to rescue his people from the imposed national shame by Nahash the Ammonite. The leadership of Saul was endorsed by the spirit of Yahweh. The spirit of Yahweh pinpoints the prophetic connection of Saul with a group of ecstatic prophets from the high place (1 Sm 9). An original textual context for the royal ideology is referred to 1 Samuel 9:1-10:16 that provided a prophetic connection with the royal ideology. 1 Samuel 11:1-11 was involved in various textual and historical processes to form the present text and context. Through delicate redactional intentions the biblical text was incorporated in the macro-context of the royal ideology of David. In 1 Samuel 9:1-10:16 Saul was anointed as nagid by Samuel as the answer for the crying of the people (1 Sm 9:16). The anointing guaranteed a divine sanction for the leadership of Saul (1 Sm 11:1-11). The tradition of Saul (1 Sm 9:1-10:16; 11:1-11) idealized the leadership of Saul as a divinely sanctioned kingship after the defeat of the Ammonites (cf 1 Sm 11:15). However, Saul was judged as the rejected and unfaithful king of Israel throughout the Deuteronomistic History (DH). Strikingly, Saul was connected with the evil origin of the kingship in Israel. The kingship of Saul can be perceived in the background of the ancient Near East (ANE) in terms of royal ideology. A prominent characteristic of the royal ideology in the ANE is to emphasize a divine sanction of the kingship in the ANE. In the ANE the king had to prove his divine sanction for the kingship. The tradition of Saul tells how the kingship of Saul was divinely sanctioned in the perspective of the ANE. On the other hand, the Deuteronomist emphasized the divine sanction of Saul was illegitimate in connection with his prophetic connection with a group of ecstatic prophets from the high place. Further Saul was characterized as lacking of divine knowledge in the DH. The research shows that 1 Samuel 11:1-11 is the royal ideology for Saul. The appearance of the kingship of Saul was inevitable in the critical period of the Israelite history. The leadership of Saul was divinely sanctioned in the prophetic manner. Such a prophetic characteristic of Saul was highly welcomed by the people. It is a comprehensive approach resulting from synthesizing various approaches such as historical critical approaches, new literary approaches, and social scientific approaches. The methodology distinguished embedded historical information in the text from a final redactional intention, that is, theological purpose of the redactor. / Thesis (PhD)--University of Pretoria, 2008. / Old Testament Studies / unrestricted

Made available in DSpace on 2017-06-01T18:12:24Z (GMT). No. of bitstreams: 1 dissertacao_renata_silva.pdf: 15285836 bytes, checksum: caf1f9bfa24ce2a60ff86658ea0779cd (MD5) Previous issue date: 2008-01-23 / Our study focuses on the religious movement which arose in the Serra of Breus in Pernambuco, beginning in 1976, headed by Cícero José de Farias, known as My King . Farias stated that he had received from the Biblical God three missions: the first in 1932, the second in 1955, and the definitive one in 1988. In this one, God established that Cicero s mission would be to found the new earthly paradise. Such a mission would not transferable and Cícero, who from that moment on, would be known as Sadabe Alexandri de Farias and would receive as a reward, the gift of immortality. In 1999, when supposedly at the age of 115, Cícero died, the community of his disciples underwent a severe trial. Out of this situation, sprang our research problem: to understand how the disciples of My King lived and reconciled themselves to the fact of sickness and death since they believed their leader to have been immortal. This objective was pursued, stating from an analysis from the collected data from interviews with members of the remaining community as well as from documents written by Cícero and by applying the idea formulated by Peter Berger of the necessity that social groups have to form and to maintain plausible structures which give meaning to communal life and its continuance in time / Interessa-nos o estudo de um movimento religioso surgido na Serra dos Breus, em Pernambuco, a partir de 1976, liderado por Cícero José de Farias, dito Meu Rei . Este afirmava ter recebido do Deus da Bíblia três missões: uma, em 1932; outra, em 1955 e a definitiva, em 1988. Nesta, Deus estabelecera que a missão de Cícero seria fundar o novo paraíso terrestre. Tal missão seria intransferível e Cícero, que a partir daquele momento passaria chamar-se Sadabe Alexandri de Farias receberia, como uma espécie de prêmio, o dom da imortalidade. Quando, em 1999, com presumidos 115 ano, Cícero morreu, a comunidade de seus discípulos foi submetida a dura prova. Partindo desta situação, formulou-se o nosso problema de pesquisa: entender como os seguidores de Meu Rei vivenciaram e deram-se a si mesmos e aos outros um significado para sua doença e morte, já que o mesmo se dizia imortal e a maioria dos que lá moravam criam nisso. Tal objetivo foi perseguido a partir da análise tanto dos dados coletados através de entrevistas com membros remanescentes da Comunidade quanto dos documentos escritos por Cícero, tendo como fio-condutor a idéia, formulada por Peter Berger, da necessidade que os grupos sociais têm de gerar e manter estruturas de plausibilidade , que dêem sentido à convivência e à continuidade dos mesmos no tempo

This study sought answers to two major questions regarding the Book of Mormon prophets: first, did a prophet's unique personality cause him to be significantly qualified and effective in coping with the problems of his ministry; and second, were a prophet's teachings directly relevant to his problems, assisting him to be effective in fulfilling his assignments. Six minor hypotheses were used to gather data regarding the four representative prophets chosen: Lehi, Nephi, Alma the Younger, and Mormon. The teachings studied were limited to those which reached the ears of a prophet's contemporaries, and were further limited to those which were clearly emphasized in at least one verse. The minor hypotheses yielded abundant and clear evidence showing that in all but one problem (one in Lehi's life) the prophets were qualified and effective in meeting their problems. The evidence also demonstrated that all of the teachings which were studied were directly relevant and supportive in solving the given problems.

Thesis (MTh)--Stellenbosch University, 2001. / ENGLISH ABSTRACT: This study alms to compare ancient Israelite (Old Testament) prophecy with Nuer prophecy within its respective religious contexts, to detect the differences and similarities. The most important differences between Israelite (Old Testament) and Nuer prophecy are: • Israelite prophecy presupposes monotheism while Nuer prophecy functions within a polytheistic rei igious context. • Nuer understanding of creation is far less explicit than the Israelite accounts of creation in Genesis 1 and 2. In explaining the reasons for the dissimilarities between Israelite (Old Testament) and Nuer prophecy, reference was made to the difference in geographical location, cultural and societal context. Among the more important similarities between Israelite (Old Testament) and Nuer prophecy are the points of view related to sin and sacrifice, as well as the distinction between true and false prophets and the role of prophets in society. / AFRIKAANSE OPSOMMING: Hierdie studie beoog om In vergelyking te tref tussen anti eke Israelitiese (Ou Testament-) profesie en Nuer-profesie binne hulle onderskeie religieuse kontekste, en om ooreenkomste en verskille te identifiseer, Die volgende is die belangrikste verskille tussen Israelitiese (Ou Testament-) en Nuer-profesie: • Israelitiese profesie voorveronderstel rnonoteisrne terwyl Nuer-profesie binne In politeistiese religieuse konteks funksioneer. • Die Nuer-begrip van die skepping is aansienlik minder eksplisiet as die Israel itiese weergawes van die skepping in Genesis 1 en 2, In Verklaring van die gronde vir die verskille tussen anti eke Israelitiese (Ou Testament-) profesie en Nuer-profesie het faktore 5005 verskille in geografiese lokaliteit, kulturele en samelewingskontekste in ag geneern. Sommige van die belangriker ooreenkomste tussen anti eke Israelitiese (Ou Testament-) en Nuer-profesie wat genoem word, is die vertrekpunte betreffende sonde en offerande, sowel as die onderskeid tussen ware en vals profete en die rol van profete in die samelewing.

Thesis (MTh)--Stellenbosch University, 2002 / ENGLISH ABSTRACT: The question I am attempting to answer, IS "What is the theological significance of the prophecy ofHuldah, the prophet? Why is Huldah there?" Scholars have offered different reasons for the presence of Huldah in 2 Kings 22. Why Huldah and not one of the other male prophets, has been approached to "enquire from the Lord". The explanations offered, can all be challenged. It does not supply us with convincing theories which can be used to examine the theological significance of the prophecy of Huldah. I would therefore argue, that the text itself, supply us with clues which can be used to discuss the theological significance of the prophecy of Huldah. Seeing that the text is part of the Deuteronomistic History, clues (to help with the understanding of Huldah),would therefore also be found within this history. In other words, the literary context as well as the Deuteronomistic background of 2 Kings 22, provide us with clues for the theological significance of Huldah as a prophet. Furthermore, I would like to argue that the interpretations made from the clues could be enriched by the fact that I am a woman. A feminist approach could introduce a different perspective 1 therefore did a close reading of the text, 2 Kings 22 1-20 with specific focus on 2 Kings 2214-20. Special attention is given to the language used, the characters included in the story as well as the context of the story. In order to try and get a better understanding of the language, the Hebrew text was used as point of departure and a translation to Engli h was made to use in my discu sion. Through my journey with Huldah, t have been inspired The inclusion of Huldah, highlights the presence of female prophets in the history of Israel. God calls women as well as men. Huldah can be used a a different model for women. In her patriarchal society, she was a married woman who was also a prophet. A prophet who was repected by her people. The king sent his "trusted attendants" (five males) to "enquire from the Lord" and they went to Huldah, the prophet. Therefore, the story of Huldah emphasises the fact that women also played important roles in the history of Israel. / AFRIKAANSE OPSOMMING: Die vraag wat ek probeer beantwoord is, "Wat is die teologiese belang van die profeet Guldah ') Waarom is Guldah daar." Talle geleerdes het verskillende redes vir die teenwoordigheid van Guldah in 2 Konings 22 verskaf Redes waarorn Guldah, en nie een van die manlike profete me, genader is om " die Here te raadpleeg" nie. AI die verduidelikings wat aan die hand gedoen word, kan egter bevraagteken word. Dit verskaf nie oortuigende teoriee wat gebruik kan word om die teologiese waarde van Guldah te ondersoek nie. Ek wil dus argurnenteer dat die teks self leidrade verskaf wat gebruik kan word ten einde die teologiese belang van die profesie van Guldah te bespreek. Aangesien die teks deel is van die Deuteronomistiese Geskiedenis sal leidrade, om te help met die verstaan van Guldah dus ook in hierdie geskiedenis gevind word In ander woorde, die literere konteks sowel as die Deuteronomistiese agtergrond van 2 Konings 22, verskaf ons met leidrade vir die teologiese belang van Guldah as profeet. Verder sou ek graag wou argumenteer dat die interpretasies gernaak vanuit die leidrade, verryk kan word deur die feit dat ek 'n vrou is. 'n Ferninistiese benadering kan 'n ander perspektief in Iei. Ek het dus die reks, 2 Konings 221-20 krities gelees met spesifieke fokus op 2 Konings 22.14-20. Spesiale aandag is gegee aan die taalgebruik, die karakters wat ingesluit is in die storie, sowel as die konteks van die storie Ten einde die taalgebruik beter te erstaan, is die Hebreeuse teks as vertrekpunt gebruik en 'n vertaling in Engels gedoen, wat in die bespreking gebruik is. Die reis met Guldah, het my geinspireer. Die teenwoordigheid van vroulike profete word deur die insluiting van Guldah uirgelig. God roep vroue sowel as mans. Guldah verskaf dus 'n ander 'radikale' model vir vroue van haar tyd en daag ook sodoende vroue van vandag uit. In haar patriargale samelewing, was Guldah 'n getroude vrou, sowel as 'n profeet. 'n Profeet wat deur haar mense gerespekteer was. Die koning het sy "getroue volgelinge" (vyf mans) gestuur om "die Here te raadpleeg", en hulle het na Guldah die profeet gegaan. Die storie van Guldah beklemtoon dus die feit dat vroue ook belangrike rolle in die geskiedenis van Israel gespeel het.