Made available in DSpace on 2016-08-03T12:19:51Z (GMT). No. of bitstreams: 1 Filipe de Oliveira2.pdf: 2235436 bytes, checksum: 54d99448b518032678d03665d849c1d2 (MD5) Previous issue date: 2015-04-17 / Fundação de Amparo a Pesquisa do Estado de São Paulo / Until the fourth century AD, was common among Christians, to read the book of I Enoch. The embryo of rejection began in the second century, with Julius Africanus, and reached its peak in the fourth century with Augustine of Hippo. However, the official position, in Western Christianity, which rejected the writing of I Enoch as a useful literature to faith, happened at the Council of Laodicea (century IV) who said that the only names of angels authorized by the Scriptures would be the Miguel, Gabriel and Raphael. this position deleted the book of Enoch (book that makes reference to several names of angels) from the books useful for theological research, until recent times in the West. The great character of Christianity was a man recognized in Palestinian as Rabbi. This title presupposes knowledge of the main literature enjoyed by the Jews. The consensus among most of the Second Temple scholars, is that the writing of I Enoch occupied a distinct place in the literary scene of that time. This thesis was born from a plausible suspicion, which is embedded within the cultural context of the I century AD, that Jesus knew the Book of I Enoch. But not only that, distrust develops in the possibility that he has studied the writing and he built teachings based on that text. The research had as general objective: Find the relationship between Jesus of Nazareth and the Written I Enoch. With regard to its technical procedures, research is bibliographic, exploratory and documentary. For this research to gain form, we used the historiographical proposal of the Historical Jesus, and have developed a methodology called Analysis of the Sayings of Jesus (ASJ), for use in the investigation of sayings attributed to Jesus contained in the Gospels. The first chapter, besides being a book review of I Enoch addressing the book on various perspectives, was built aiming to bring the Brazilian Academy the latest information on research related to I Enoch, in dialogue with the principal investigators of this literature. The second chapter was developed in order to examine by historiography, the potential of some words recorded in the Gospels in being originates from the person of Jesus. The third and last chapter presents an approach among words that were examined and the Book of I Enoch. The end result indicates that the literature of Enoch may have occupied a prominent place among the estimated written by Jesus Christ. / Até o século IV d.C. era comum, entre os cristãos, a leitura do livro pseudepígrafo de I Enoque. O embrião da rejeição começou no século II, com Júlio Africano, e atingiu o seu auge no século IV com Agostinho de Hipona. Porém, o posicionamento oficial, no cristianismo ocidental, que descredenciou o escrito de I Enoque como uma literatura útil à fé, deu-se no Concílio de Laodiceia (Séc. IV) que afirmou que os únicos nomes de anjos autorizados pelas Escrituras seriam o de Miguel, Gabriel e Rafael, afastando I Enoque (que cita vários nomes de anjos) do cenário teológico, até épocas recentes no Ocidente. O grande personagem do cristianismo foi um homem reconhecido na Palestina como Rabi, título que pressupunha o conhecimento das principais literaturas apreciadas pelos judeus. É consenso entre a maioria dos estudiosos do Segundo Templo que o escrito de I Enoque ocupava um lugar distinto no cenário literário daquela época. A presente tese nasceu de uma desconfiança plausível, inserida dentro do contexto cultural do I século da era cristã, de que Jesus Cristo conhecia o livro de I Enoque. Mas, não somente isso, a desconfiança evoluiu para a possibilidade de que ele tenha feito uso do escrito construindo ensinos embasados no mesmo. A pesquisa teve como objetivo geral: Pesquisar a relação entre Jesus de Nazaré e o Escrito de I Enoque. No que se refere aos seus procedimentos técnicos, a pesquisa é de natureza bibliográfica, exploratória e documental. Para que esta pesquisa ganhasse forma, fizemos uso da proposta historiográfica do Jesus Histórico, bem como desenvolvemos uma metodologia chamada Análise dos Ditos de Jesus (ADJ), para ser utilizada na investigação de ditos atribuídos a Jesus contidos nos evangelhos. O primeiro capítulo, além de ser uma análise do livro de I Enoque abordando o escrito sobre várias perspectivas, foi construído objetivando trazer à academia brasileira as informações mais recentes sobre as pesquisas relacionadas a I Enoque, em diálogo com os principais pesquisadores da obra. O segundo capítulo foi desenvolvido com vistas a examinarmos, pela historiografia, o potencial de alguns ditos, de serem originários da pessoa de Jesus. O terceiro e último capítulo apresenta uma aproximação entre os ditos trabalhados e o livro de I Enoque. O resultado final indica que a literatura enoqueana pode ter ocupado um lugar de destaque entre os escritos estimados por Jesus Cristo.

This study considers the origin and purpose of Ruth and concludes that it is best to read the narrative as a call for an inclusive attitude toward any person, Jew or Gentile, who desired to join the Judean community in the Restoration period. In chapter one, I review the difficulties that scholars face in ascertaining Ruth's place in Israel's history, and I outline approaches that they have used to try to establish its purpose and origin. I discuss major interpretive positions, which date the book either to the monarchic period, to the exilic period, or to the Restoration period, and I articulate the format of my own study. In chapter two, I consider how the author of Ruth uses characterization to highlight Ruth, a Gentile outsider, and to criticize the Bethlehemite community. Only Boaz accepts Ruth, which leads to his participation in the line of David. In chapter three, I discuss how the author also magnifies Ruth's character by comparing her with Israel's ancestors. In these ways, Ruth demonstrates that an outsider can embody the ideals of the Restoration community and that they can also be a benefit to the nation. In chapters four and five, I examine arguments for dating Ruth to particular periods in Israel's history. In chapter four, I consider efforts to date the language of Ruth as well as the legal practices that the story describes. I also discuss the narrative's supposed congruence with the concerns of various social settings in Israel's history. In chapter five, I draw on current research on refugee communities to see how the experiences of such people can help us understand the concerns of the Restoration community. In chapter six, I review my arguments for regarding Ruth as a call for inclusion in the Restoration period, and I consider how this conclusion should affect the field of Ruth studies as well as the wider field of Second Temple studies.

The thesis aims to examine and refine the concepts of flesh and spirit in Musar le-Mevin, discussing Jörg Frey's hypothesis of the possibility to derive Paul's concept of sarx from Palestinian sapiential literature, in light of recent advancements in the field. The first part of the thesis is dedicated to the term baśar and its relationship to sin, knowledge and election. The second part focuses on the term jeṣer, its possible translation and the role it might have played in the development of the concept of jeṣer ha-raʿ as an evil agent. The third part analyses the term ruaḥ and describes how the sapiential composition develops its specific view of the spirit. The last chapter attempts to locate the text in relation to other intertestamental views of flesh and sin. Finally, the thesis discusses the possibility of studying Musar le-Mevin as a background to Paul's anthropology. The thesis suggests that the text develops an idea of allotted shares of the spirit which determine a person's position and fate. It also attempts to describe how this view incorporates ruaḥ baśar as a designation for those who were not given the knowledge of good and evil. The term baśar might be understood as the outcome of a fusion of the traditional Biblical connotations of fleetingness and earthliness with a pessimistic...

Magic in the period of Judaism of the second temple and early Christianity Abstract The presented work focuses on the history of esotericism in the period of the Second Temple of Judaism and early Christianity, and shows the cultural intersections of magical and religious communities as well as individuals who have studied the art of magic. It points out the main sources of their magical and religious teachings and the origin of magic and magical thinking. It traces the main roots of both religion and magic and describes the development of magical practices in that specifical period of the time. Furthermore, after a small analysis, a comparison is made of the five basic cultures living in the territory of the "fertile crescent" just at the time of the Second Temple and their magic. There is also a detailed discussion on the field of demonology and some personalities of the time who were obviously dealing with magic and also how the magic circle of protection was blessed and magicaly activated. The first part describes all of the available magical disciplines and techniques that a mortal can come into contact with during the Second Temple in the region known as "Fertile Crescent". All the disciplines I mention in my work were already known at the time of the Second Temple, but some of them were not that...

Magic in the period of Judaism of the second temple and early Christianity Abstract The presented work focuses on the history of esotericism in the period of the Second Temple of Judaism and early Christianity, and shows the cultural intersections of magical and religious communities as well as individuals who have studied the art of magic. It points out the main sources of their magical and religious teachings and the origin of magic and magical thinking. It traces the main roots of both religion and magic and describes the development of magical practices in that specifical period of the time. Furthermore, after a small analysis, a comparison is made of the five basic cultures living in the territory of the "fertile crescent" just at the time of the Second Temple and their magic. There is also a detailed discussion on the field of demonology and some personalities of the time who were obviously dealing with magic. The first part describes all of the available magical disciplines and techniques that a mortal can come into contact with during the Second Temple in the region known as "Fertile Crescent". All the disciplines I mention in my work were already known at the time of the Second Temple, but some of them were not that developed, so they were expanded or were elaborated on in a later period. A...

advancements in Old Testament and New Testament Studies. For example, new knowledge is available on the variant versions of the Septuagint and application of the literary concept of intertextuality has yielded significant results in recent biblical scholarship. However, considering that 1 Peter arguably uses the Old Testament in the most condensed manner of all the New Testament writings, it is surprising that relatively few recent studies have been carried out on the use of the Old Testament in 1 Peter. As a partial corrective to this situation, this in-depth study is focused on the use of the Psalms in 1 Peter, utilizing an integrated hermeneutical procedure that combines traditional grammatical-historical analysis with the state of the art on New Testament use of the Old Testament. The aim is to clarify the hermeneutical implications of the use of the Psalms in 1 Peter for Old Testament and New Testament exegesis within the Reformed tradition today. Thus, a comprehensive exegetical approach is systematically applied to each pericope of 1 Peter and to every relevant Psalm passage in order to establish a valid foundation for understanding how the author interprets the Psalms and how the Psalm references function within the argument of 1 Peter. In addition, intertextual resonance is considered as an effective means to enhance understanding of the function and effect of Psalm references as intended by the author, and to determine the possible unintended effect of Psalm references upon the addressees and later readers. Furthermore, consideration of reader response sometimes makes it possible to identify echoes of Psalm passages not likely intended by the author, but nevertheless, very likely to have come to the minds of the recipients with significant effect. One conclusion of this study is that there is no compelling evidence that the author’s interpretation of the Psalms ignored the intended meaning of the Psalm in its own context, or merely reflected contemporary Second Temple interpretations. Furthermore, it has been possible to refine the criteria for identifying and classifying Psalm allusions rather than merely following broad, predetermined criteria. Thus, a distinction is made between specific allusion, in which case the author’s argument depends upon recognition of specific Psalm passages, and general allusion, in which case the author’s argument depends upon a concept recognizably derived from the Psalms but not limited by the wording of specific references. This study also demonstrates that the use of the Psalms in 1 Peter is based upon a strong sense of solidarity with believers of the past, especially as they expressed their responses to God in the context of suffering. In particular, compared with other New Testament writings, 1 Peter stands out for the fact that the majority of its Psalm allusions are used for the purpose of developing and reapplying significant themes. Thus, 1 Peter provides compelling reason for present-day interpreters to view theme development as a valid and effective way to apply the Psalms to the circumstances of Christian believers as they face the challenge of living faithfully in new contexts of suffering and persecution. / PhD (New Testament), North-West University, Potchefstroom Campus, 2014

advancements in Old Testament and New Testament Studies. For example, new knowledge is available on the variant versions of the Septuagint and application of the literary concept of intertextuality has yielded significant results in recent biblical scholarship. However, considering that 1 Peter arguably uses the Old Testament in the most condensed manner of all the New Testament writings, it is surprising that relatively few recent studies have been carried out on the use of the Old Testament in 1 Peter. As a partial corrective to this situation, this in-depth study is focused on the use of the Psalms in 1 Peter, utilizing an integrated hermeneutical procedure that combines traditional grammatical-historical analysis with the state of the art on New Testament use of the Old Testament. The aim is to clarify the hermeneutical implications of the use of the Psalms in 1 Peter for Old Testament and New Testament exegesis within the Reformed tradition today. Thus, a comprehensive exegetical approach is systematically applied to each pericope of 1 Peter and to every relevant Psalm passage in order to establish a valid foundation for understanding how the author interprets the Psalms and how the Psalm references function within the argument of 1 Peter. In addition, intertextual resonance is considered as an effective means to enhance understanding of the function and effect of Psalm references as intended by the author, and to determine the possible unintended effect of Psalm references upon the addressees and later readers. Furthermore, consideration of reader response sometimes makes it possible to identify echoes of Psalm passages not likely intended by the author, but nevertheless, very likely to have come to the minds of the recipients with significant effect. One conclusion of this study is that there is no compelling evidence that the author’s interpretation of the Psalms ignored the intended meaning of the Psalm in its own context, or merely reflected contemporary Second Temple interpretations. Furthermore, it has been possible to refine the criteria for identifying and classifying Psalm allusions rather than merely following broad, predetermined criteria. Thus, a distinction is made between specific allusion, in which case the author’s argument depends upon recognition of specific Psalm passages, and general allusion, in which case the author’s argument depends upon a concept recognizably derived from the Psalms but not limited by the wording of specific references. This study also demonstrates that the use of the Psalms in 1 Peter is based upon a strong sense of solidarity with believers of the past, especially as they expressed their responses to God in the context of suffering. In particular, compared with other New Testament writings, 1 Peter stands out for the fact that the majority of its Psalm allusions are used for the purpose of developing and reapplying significant themes. Thus, 1 Peter provides compelling reason for present-day interpreters to view theme development as a valid and effective way to apply the Psalms to the circumstances of Christian believers as they face the challenge of living faithfully in new contexts of suffering and persecution. / PhD (New Testament), North-West University, Potchefstroom Campus, 2014

The purpose of this study is to investigate the social and cultural contexts of 1QS (Serek ha-Yahad) by means of a textual study. The analysis of the text is performed in a synchronic perspective. This means that lexical choices, grammatical forms, references, topics, themes, and intertextuality are analyzed text-internally. By doing so, this study sheds new light on old questions of textual cohesion and coherence, questions that until now have been dealt with mostly from a diachronic perspective. The text analysis entails investigation in view of three interrelated dimensions of language function: ideational, interpersonal, and textual. These imply language as transmitting information, creating and sustaining relations, and functioning to organize itself into cohesive units. Although applying some of the terminology from the field of text linguistics (SFL), the focus in this study is on what a text means rather than why. This means that the semantic-pragmatic aspects of language are of foremost interest here. The analysis is performed from bottom and up, then from top down again. Words, phrases, and sentences are investigated up to the broadest linguistic level, namely, to the semantic discourse itself. With an understanding of the larger discourse at hand thanks to this analysis of textual cohesion and coherence, textual details are once again revisited and interpreted anew. In this work, 1QS is analyzed from beginning to end—chronologically, so to say. Then, at the end of each major section, the discourse is analyzed overall. Following the text analysis, conclusions of the investigations are presented. The conclusions argue that the hierarchal structure of the community and its stringent regulations are to be understood as a corrective in response to corrupt society. It is also argued that language in 1QS has a performative function. Rather than describing the way things are, it aspires to evoke the ideal society. Instead of understanding 1QS and the community mirrored in it as a deviant group with little or no contact with the surrounding world, it is then understood as a potent contribution to late Second Temple Jewish discourse concerning how to create a just society and a sanctifying cultic practice. In the final chapter, the insights gained from textual analysis of 1QS are brought into encounter with the theoretical framework posited by French historian and philosopher René Girard (1923–2015). In light of Girard’s philosophy, the hierarchal organization of the community (the Yahad) as well as its regulations can be interpreted as an effort to prevent a mimetic crisis. The function of the scapegoat in 1QS is discussed in light of Girard’s grand theory of the mechanisms of scapegoating in all societies. The study closes with the tentative hypothesis that the community in 1QS deconstructs the scapegoating mechanism by taking the role of the scapegoat upon itself.

Von Haus aus sind Sibyllinische Orakel eine griechisch-römische Literaturgattung, eine Sammlung von Orakelsprüchen in griechischen Hexametern, die nicht erhalten ist. Die uns überlieferten Sibyllinischen Orakel sind jüdischen, christlichen und teilweise paganen Ursprungs. Die insgesamt 14 Bücher sind in den Jahren 150 vor bis 300 nach Christus entstanden. Bis zu ihrer Wiederentdeckung im Vatikan waren die Sibyllinischen Orakel nur durch Zitate der Kirchenväter bekannt. Buch 3 ist laut Mehrheit der Forscher das älteste der Sammlung und entstand im zweiten vorchristlichen Jahrhundert in Ägypten. Die Arbeit stellt diesen Konsens in Frage. Sie konzentriert sich dabei auf die Vorstellung der Beherrschung des Raumes im dritten Sibyllinischen Orakel. Dabei geht es einerseits um die rein geographische Vorstellung der Welt, die der Sibylle zugrunde liegt und andererseits um die politisch-theologische Vorstellung der Abfolge von Weltreichen, die diese Welt nacheinander beherrschen und schlussendlich von der Herrschaft Gottes abgelöst werden. Das Thema Gottesherrschaft nimmt in den jüdischen Pseudepigraphen eine relativ marginale Rolle ein. Dies könnte sicherlich damit zusammenhängen, dass die Diasporaschriften nicht unmittelbar unter dem Einfluss der sogenannten Antiochenischen Verfolgung und den Makkabäeraufständen standen, anders als z.B. das Danielbuch. In den Texten aus der Diaspora findet sich das Thema Gottesherrschaft sogar nur im dritten Sibyllinischen Orakel und in der Weisheit Salomos. Besonderes Gewicht hat die Gottesherrschaft schließlich in den Schriften des Neuen Testament. Ich hoffe mit meiner Arbeit einen wichtigen Beitrag zur Genese der Vorstellung der Gottesherrschaft im Neuen Testament zu leisten. Der endzeitliche Zustand, den die Sibylle für die Umsetzung der göttlichen Herrschaft auf Erden prophezeit, kann mit dem Begriff Utopie beschrieben werden. / Originally, the Sibylline Oracles were a Graeco-Roman literary genre, namely a collection of oracles composed in Greek hexamters which have not come down to us. The Sibylline Books that we have today are of Jewish and Christian origin and stem from a time when the genre was adapted first by Jews and then Christians. The altogether 14 books have developed between 150 BCE and 300 CE and for the longest time were only known through quotations in the church fathers such as Eusebius and Lactantius. According to the majority of scholars, Book III is the oldest of the Sibylline corpus and developed in the 2nd century BCE in Egypt. This thesis reconsiders the established consensus using old and new evidence alike. It focuses on the image of dominion of space in the Third Sibyl. On the one hand, space is looked at as the geographical image of the world as the Sibyl has access to, on the other, space is looked at as the political-theological image of succession of empires that rule the world consecutively until eventually they are superseded by the dominion of God. The dominion of God only play a minor role in Jewish pseudepigraphy. This could be related to the fact that the writings of the Diaspora were not immediately affected by the so-called Antiochene persecution and the Maccabean revolt unlike, for instance, the Book of Daniel. In the writings of the Diaspora the topic only occurs in the Third Sibyl and in the Wisdom of Solomon. It becomes particularly important in the New Testament. With this thesis I hope to provide an important contribution to the genesis of the image of the dominion of God in the New Testament. The eschatological age that the Sibyl prophecies for the establishment of the divine dominion on earth can be described using the term utopia.

This thesis investigates how understandings of history in diverse texts of the Graeco-Roman period illuminate Lukan eschatology. Two strands of Lukan scholarship have contributed to an enduring tendency to underestimate the centrality of eschatology to Luke/Acts. Hans Conzelmann's thesis, that Luke focused on history rather than eschatology as a response to the parousia's delay, has dominated Lukan scholarship since the mid-twentieth century, with concomitant assumptions about Luke's politics and understanding of suffering. Recent Lukan scholarship has centred instead on genre and rhetoric, examining Luke/Acts predominantly in relation to ancient texts deemed the same genre while overlooking themes (including those of an eschatological character) that these texts do not share. This thesis offers a fresh approach. It illuminates the inherent connections between Luke's understanding of history and its end, and demonstrates significant ways in which Luke's eschatological consciousness shapes key themes of his account. By extending comparisons to a wider range of texts, this study overcomes two clear methodological shortfalls in current research: limiting comparisons of key themes to texts of similar genre, and separating non-Jewish from Jewish texts. Having established the need for a new examination of Luke's eschatology in Chapter 1, in Chapter 2 I set out the study's method of comparing diverse texts on themes that cut across genres. Chapters 3 to 6 then consider each key text and Luke/Acts in relation to a different aspect of their writers' conceptions of history: the direction and shape of history; determinism and divine guidance; human culpability and freedom; and the present and the end of history. The analysis shows that in every aspect of history examined, Luke/Acts shares significant features of the texts with which, because they do not share its genre, it is not normally compared. Setting Luke/Acts in conversation with a broader range of texts highlights Luke's periodised, teleological view of history and provides a nuanced picture of Luke's understanding of divine and human agency, all of which is affected in fundamental ways by his portrayal of the present time already within the final period of history. As a result, this study not only clarifies Lukan eschatology, but reaffirms the importance of eschatology for Lukan politics and theodicy.