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- Description:
- 1 online resource (xii, 121 leaves), Includes bibliographical references (leaves 110-121) , Thesis (M.A.E.T.)--Covenant Theological Seminary, 2023 , and Abstract
- Subject:
- Bible. Titus, I,5-9 -- Criticism, interpretation, etc., Bible. Proverbs -- Criticism, interpretation, etc., Wisdom -- Biblical teaching, Wisdom literature
- Creator:
- Soyars, Nick
- Contributor:
- Covenant Theological Seminary
- Depositor:
- steve.jamieson@covenantseminary.edu
- Publisher:
- Covenant Theological Seminary
- Language:
- English
- Date Uploaded:
- 11/20/2024
- Date Modified:
- 11/20/2024
- Date Created:
- 2023
- Rights:
- In Copyright
- Resource Type:
- Masters Thesis
- File Format:
- Identifier:
- Soyars_Nick_MAET_2023.pdf, 1398239707
- Abstract:
- Titus 1.5-9 is often read intuitively as a description of a morally ideal person. A case for this interpretation, however, is not fleshed out as much as it could be. Competing views have arisen in recent generations that purport Titus 1.5-9 to be either an accommodation to bourgeoise Hellenistic ethics by Christians in the late first or early second century, or a literalistic list of qualifications with the litmus test limited to a man’s marriage and children per v. 6. Thus, there is a need for a detailed argument to be made for the ethical ideal view and its rhetorical implications within the context of the biblical canon. I begin by establishing a proper reading of Proverbs in its rhetorical, canonical and ANE cultural context. Proverbs, addressed to the wise (1.5), uses rhetorical devices that Titus 1.5-9 shares (e.g., caricatures, concreteness) to shape Israelite hearts to aspire toward its ethical ideals. This rhetorical method requires adherents to practice the principle of mutatis mutandis in their own actual responses. By establishing the canonical context for Proverbs, it becomes clear that the God of Titus is the same God who operates in the same ways. To see Titus 1.5-9’s shared aspects with Proverbs, I detail how 2TJ Wisdom Literature made the worldview of the Jewish scriptures palatable to Hellenized Jews. The ethical ideals shared by Jews and Hellenists were lauded as pursuable only in fellowship with Yahweh, who is the source of wise, moral living. 2TJ co-opted Greek terms, often with nuanced meaning, and rhetorical devices, namely, lists and rhetorically ideal figures like what we find in Titus 1.5-9. When Titus 1.5-9 is read in light of all this, the most likely interpretation is that it is a description of a rhetorically morally ideal person, expecting adherents to practice its implementation mutatis mutandis.
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- Description:
- 1 online resource (xi, 87 leaves), Includes bibliographical references (leaves 80-87), Thesis (M.A.B.T.S.)--Covenant Theological Seminary, 2024, and Abstract
- Subject:
- Sermon on the mount -- Relation to the Old Testament, Sermon on the mount -- Criticism, interpretation, etc., Wisdom literature -- Criticism, interpretation, etc., Bible. Proverbs -- Criticism, interpretation, etc., Bible. Ecclesiasticus -- Criticism, interpretation, etc., Bible. Wisdom of Solomon -- Criticism, interpretation, etc., Dead Sea scrolls -- Criticism, interpretation, etc.
- Creator:
- Gooch, Cynthia B.
- Contributor:
- Covenant Theological Seminary
- Depositor:
- becky.givens@covenantseminary.edu
- Publisher:
- Covenant Theological Seminary
- Language:
- English
- Date Uploaded:
- 12/02/2024
- Date Modified:
- 12/02/2024
- Date Created:
- 2024
- Rights:
- In Copyright
- Resource Type:
- Masters Thesis
- File Format:
- Identifier:
- Gooch_Cynthia_MABTS_2024.pdf, 1473347708
- Abstract:
- This paper will seek to demonstrate the cohesiveness between wisdom literature in the Hebrew Bible and the Matthean Sermon on the Mount, particularly as it regards the concept of blessedness resulting from living in the way of covenantal wisdom. It will also consider possible influences on the manner of presentation of the Sermon occurring through developments in theology and literature during the Second Temple period. Examples of potential influences will include two books from the Apocrypha, Ben Sira and Wisdom of Solomon, and a selection from the Dead Sea Scrolls. It will use the book of Proverbs as an anchor for discussion of biblical wisdom and show cohesiveness through wisdom themes. A biblical theological approach will be used to analyze and synthesize scriptural teaching about the rewards of wise living as it benefits the community of the people of God as seen by the results of living wisely in the use of the words אַ֥שְֽׁרֵי, and μακάριος.
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- Description:
- 1 electronic resource (1 PDF (xiv, 178 leaves)) : graphs, Abstract, Thesis (M.A.E.T.)--Covenant Theological Seminary, 2022., and Bibliography: leaves 164-178.
- Subject:
- Bible. Proverbs, XXXI -- Criticism, interpretation, etc., Bible -- Reader-response criticism, Bible. Proverbs -- Language, style, Hebrew poetry, Biblical -- History and criticism
- Creator:
- Tatko, Victoria K.,
- Contributor:
- Covenant Theological Seminary
- Depositor:
- mcohelp@mobiusconsortium.org
- Language:
- English
- Date Uploaded:
- 05/30/2024
- Date Modified:
- 12/04/2024
- Date Created:
- 2022
- Rights:
- In Copyright
- Resource Type:
- Masters Thesis
- File Format:
- Identifier:
- vital:16527
- Abstract:
- Proverbs 31:1-9 is often interpreted as if readers’ interpretive process does not contribute meaningfully to its pedagogy. Launching from recent work by Anne Stewart and Suzanna Millar (including leveraging of high-level cognitive linguistics theories), this study tested the hypothesis that the readerly process for 31:1-9— participating in its poetry and navigating its many hermeneutic difficulties—does contribute significantly to its pedagogy. Standard exegetical and literary methods enabled close reading of 31:1-9 attentive to temporal readerly interpretation through two sequential readings by an imagined early canonical readership. Readerly engagement in the unit’s poetry was traced at multiple points per verse using three dynamics adapted from Millar: openness/closure, resonance/dissonance, and trust/scrutiny. Qualitative measurements were graphed and discussed. The readerly process of 31:1-9 was found to be undulating and complex, and its pedagogy richly multi-faceted. The inferred pedagogy for canonical readers certainly includes what mainstream scholarship discerns: leaders must reject indulgent living and advocate for the poor. Yet considering the interpretive process uncovered more: a poetic pedagogy designed to shape the whole person toward right living within God’s covenant. The text’s interpretive challenges were seen to propel readers deep into the unit’s text, Proverbs, and the canon, leading to key framing contexts, e.g., 1 Samuel 1-4, Psalm 2, and Proverbs 9. Relevance theory suggests the text’s persistent ambiguity reflects second-order communication (showing versus telling) designed to engage the imagination of God’s people, calling them to remember, trust in His coming deliverance, and reflect His character in consecrated living. The interpretive process developed discernment, uncovering calls of hope and warning. Such showing suggests an intended sense of the difficult משא (31:1) as ‘oracle’, inviting rereading with a hermeneutic appropriate to prophetic material. The tested hypothesis was determined as confirmed: the canonical readerly interpretive process does contribute meaningfully to the poetic pedagogy of Proverbs 31:1-9.