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The study presents the state of the matter of Deuteronomist history in its relation to the sin of Jeroboam. The aim is to highlight the ideological character of the texts from a Jewish perspective. The method is analytical and part of the suspicion of the texts that were written with an anti-political and anti-samaritan perspective and therefore unable to assimilate the way of producing knowledge of the religion itself and the northern kingdom. Thus, fidelity to the one God and his place of worship are the epistemological criteria of the Deuteronomist historiography. A negative view of the kings of Israel prevails. They did evil in the sight of the Lord as did Jeroboam. The confrontation of the evaluations of Judah kingdom with those of Israel kingdom reveals small but significant contradictions. There is a clear tendency to antagonize Jeroboam as the one who made Israel sin, while only David is cited as a positive example.

Submitted by Noeme Timbo (noeme.timbo@metodista.br) on 2016-08-11T18:49:33Z No. of bitstreams: 1 BRUNO CAVALCANTE.pdf: 1499849 bytes, checksum: 2ea03be3dbd4327d7ecd93a9c8695d41 (MD5) Made available in DSpace on 2016-08-11T18:49:33Z (GMT). No. of bitstreams: 1 BRUNO CAVALCANTE.pdf: 1499849 bytes, checksum: 2ea03be3dbd4327d7ecd93a9c8695d41 (MD5) Previous issue date: 2016-03-21 Conselho Nacional de Pesquisa e Desenvolvimento Científico e Tecnológico - CNPq The research aims to work the event of Jehu's revolt, together with the stele of Dan, taking as a starting point for such exegesis of the perícope of 2 Kings 10 to 28.36. The story Deuteronomist presents the act of Jehu's revolt as an important achievement too, the cult of the restoration to the Lord in Israel, from a context where the worship of other deities in Israel North, was in full swing. However, from the joint analysis of the stele of Dan, whose probable author King Hazael of Damascus, we are challenged to read this story between the lines not covered by the text, pointing to an active participation of Hazael on outcomes related to revolt of Jehu as being directly responsible that gave the rise of Jehu king in Israel, thus clarifying this important period in the Biblical story. For this analysis, it will be observed three distinct topics directly related to the proposed theme: (1) The Revolt of Jehu and the Deuteronomist Writing, from the exegetical study of the perícope of 2 Kings 10.28 to 36, which are described timely information about the period in which Jehu reigned in Israel; (2) Jehu and the Stele of Dan, from the presentation and analysis of the contents of the stele of Dan, comes directly from the war unfolding in Ramoth-Gilead, where takes place the starting point of the revolt of Jehu; and finally (3) The Empire of Syria, where from the ongoing analysis of the contents of the stele of Dan demonstrate the significance of this kingdom, and notes directly related to the reign of Hazael very important character in the Revolt of Jehu event A pesquisa tem por objetivo trabalhar o evento da Revolta de Jeú, em conjunto com a Estela de Dã, tendo como ponto de partida para tal, a exegese da perícope de 2 Reis 10-28,36. A história Deuteronomista apresenta o ato da Revolta de Jeú como sendo um feito demasiadamente importante, na restauração do culto a Javé em Israel, a partir de um contexto onde o culto a outras divindades, em Israel Norte, estava em pleno curso. No entanto, a partir da análise conjunta da Estela de Dã, que tem como provável autor o rei Hazael de Damasco, somos desafiados a ler esta história pelas entrelinhas não contempladas pelo texto, que apontam para uma participação ativa de Hazael, nos desfechos referentes a Revolta de Jeú, como sendo o responsável direto que proporcionou a subida de Jeú ao trono em Israel, clarificando desta forma este importante período na história Bíblica. Para tal análise, observar-se-á três distintos tópicos, ligados diretamente ao tema proposto: (1) A Revolta de Jeú e a Redação Deuteronomista, a partir do estudo exegético da perícope de 2 Reis 10,28-36, onde estão descritas informações pontuais sobre período em que Jeú reinou em Israel; (2) Jeú e a Estela de Dã, a partir da apresentação e análise do conteúdo da Estela de Dã, tratando diretamente dos desdobramentos da guerra em Ramote de Gileade, de onde se dá o ponto de partida à Revolta de Jeú; e por fim (3) O Império da Síria, onde a partir da continuidade da análise do conteúdo da Estela de Dã, demonstraremos a significância deste reino, além de apontamentos diretamente ligados ao reinado de Hazael, personagem mui relevante no evento da Revolta de Jeú.

Submitted by admin tede (tede@pucgoias.edu.br) on 2018-10-01T19:12:33Z No. of bitstreams: 1 DANIEL MARTINS SOTELO.pdf: 1690135 bytes, checksum: 3a0e342d99bfc3b0cf4d1d97b4cce33a (MD5) Made available in DSpace on 2018-10-01T19:12:33Z (GMT). No. of bitstreams: 1 DANIEL MARTINS SOTELO.pdf: 1690135 bytes, checksum: 3a0e342d99bfc3b0cf4d1d97b4cce33a (MD5) Previous issue date: 2018-06-26 SOTELO, Daniel Martins. The Torah and the Deuteronomic History: Revisions under persian influence in the socio-historical context of the post- exilic period. Post-Graduate Program Stricto sensu in Religious Studies Pontifical Catholic University of Goiás, 2010. The state of the question concerning the terminologies of the Tetrateuch, Pentateuch, Hexateuch and Enneateuch is revisited in this thesis. The social, political, religious, literary questions as well as the end of the persian empire are emphasized. One can verify that during this period the texts were reformulated due to Persian demands. It can be observed in this composition of texts that there were evident modifications and insertions from priestly and deuteronomist editions in the books of the Torah and the Former Prophets. The socio-historical context and the documentary sources of the Persian Period are analyzed in order to comprehend the reconstruction of the Torah texts and the Deuteronomic History. These revisions are discussed in terms of the North American model of the Canonical Approach, in terms of a Latin American reading of the Torah and Deuteronomic History, in terms of the Law in and beyond Torah. The reformulations of the writings of the Torah and Deuteronomic History are described and the reformulations of these texts in the Post-Exilic Period. The edition and the deuteronomist revisions in the writings of the Deuteronomic History that occurred due to the influence of the Law and the socio-historical context of this period as well as the later editions and the deuteronomist traditions in the narratives of Samuel and Kings are studied together with later editions and deuteronomist traditions of the Joshuah and Judges narratives. SOTELO, Daniel Martins. A Torah e a Obra Historiográfica Deuteronomista: As Revisões sob a Influência Persa no Contexto Sócio-Histórico do Pós- Exílio. Programa de Pós-Graduação Stricto Sensu em Ciências da Religião: Pontifícia Universidade Católica de Goiás, 2010. A tese revisita o estado de questão das terminologias do Tetrateuco, Pentateuco, Hexateuco e Eneateuco. Enfatizam-se as questões sociais, políticas, religiosas, literárias e o fim deste império persa. Verifica-se que nesse período os textos foram reformulados em razão das exigências da política persa. Observa-se que, nessa composição dos textos, houve modificações sensíveis e foram inseridos textos de redações Sacerdotais e de redações Deuteronomistas nos livros da Torah e dos Profetas Anteriores. Analisa-se o contexto sócio-histórico e as fontes documentais no Período Persa para a compreensão das reconstruções dos textos da Torah e da Obra Historiográfica Deuteronomista. Fala-se das revisões a partir do modelo norte-americano do cannonical approach; da leitura sobre a Torah e da Obra Historiográfica Deuteronomista a partir da America Latina; da lei na Torah e para além dela. Descrevem-se as reformulações dos escritos da Torah e da Obra Historiográfica Deuteronomista; as reformulações desses textos no pós-exílio. Discutem-se a redação e as revisões Deuteronomistas nos escritos da Obra Historiográfica Deuteronomista sob a influência da lei e do contexto sócio-histórico do pós-exílio; as redações posteriores e as tradições do Deuteronomista nas narrativas de Samuel e Reis; as redações posteriores e a tradições Deuteronomistas nas narrativas de Josué e Juízes.

Made available in DSpace on 2016-08-03T12:19:15Z (GMT). No. of bitstreams: 1 Silvana.pdf: 1043959 bytes, checksum: 16e54132b72421dedb1405ffe6ea1ca4 (MD5) Previous issue date: 2012-09-04 Coordenação de Aperfeiçoamento de Pessoal de Nível Superior This master dissertation in Literature and Religion in the Biblical World has the objective of making a exegetical and hermeneutical comment of a text which has been recognized as a prophetic one, and its relationship to the theological, anthropological and literary with the Israeli sapiential universe in post-exilic period. It is about the study of Micah 6,1-8, whose focus of investigation has developed from the discourse analysis and the hypothetical confluence of literary genres, namely, the prophetic and sapiential. Considered under formal aspects, contextual and of theological anthropology content, the studied text is the result of the composition of several literary genres and manifests, internally conflicting theologies ranging from the interpretation of the history of Israel to the religious practice with their conceptions of God. Micah 6,1-8, played here from modern exegetical methodologies and contextual and anthropological approaches configured as a true synthesis of non-hegemonic deuteronomist interpretation of events of Exodus and the message of biblical prophets of the eighth century BC Micah, Amos, Hosea and Isaiah. We are before a text that presents itself at the same time, cohesive and carrying different universes and voices in his composition. His discourse, whose content born of the conflict between projects and groups in the post-exilic period, redeems old memories of an exodus that goes through marginal subjects and reinterprets the prophetic critique in his role as an ethical and theological insight, however, in the sapiential format. For the socio theological depth and by the no sacrificial proposal of his discourse, Micah 6,1-8 has been a continually revisited text inside the Theology of Liberation in Latin America, inspiring much of his production. A presente dissertação de mestrado em Literatura e Religião no Mundo Bíblico tem por objetivo realizar um comentário exegético e hermenêutico de um texto reconhecido como profético e sua relação no plano teológico, antropológico e literário com o universo sapiencial israelita no período pós-exílico. Trata-se do estudo de Miquéias 6,1-8, cujo foco de investigação desenvolveu-se a partir da análise do discurso e da hipótese de confluência de gêneros literários, a saber, o profético e o sapiencial. Considerado sob os aspectos formais, contextuais e de conteúdo antropo teológico, o texto estudado apresenta-se como resultado da composição de diversos gêneros literários e manifesta, internamente, conflitos de teologias que vão desde a interpretação da própria história de Israel até a prática religiosa com suas concepções de Deus. Miquéias 6,1-8, interpretado aqui a partir de metodologias exegéticas modernas e abordagens contextuais e antropológicas, configura-se como uma verdadeira síntese de interpretação deuteronomista não hegemônica dos eventos do êxodo e da mensagem dos profetas bíblicos do século VIII aeC Miquéias, Amós, Oséias e Isaías. Estamos diante de um texto que se apresenta, ao mesmo tempo, coeso e portador de diferentes universos e vozes em sua composição. Seu discurso, cujo teor nasce do conflito entre projetos e grupos no período pós-exílico, resgata memórias antigas de um êxodo que passa por sujeitos marginais e reinterpreta a crítica profética em sua função de discernimento ético e teológico, porém, no formato sapiencial. Pela profundidade sócio teológica e pela proposta não sacrificial de seu discurso, Miquéias 6,1-8 tem sido um texto continuamente revisitado no interior da Teologia da Libertação na América Latina, inspirando boa parte de sua produção.

It has been recognized and accepted for a long time that the Priestly description of creation incorporates mythical elements. Recountings ot the origin of the world and of creation are found not only in the advanced cultures of Egypt and Mesopotamia but also in the so-called primitive cultures. Stories about the beginning of the world may be found in every corner of the earth. For this reason, neither the Babylonian nor any other culture may be said to have had exclusive influence in the narrative of Gen 1. We know also of the artistic privilege exercized by the biblical poets in availing themselves of mythical concepts, in contrast to the reserve of the Priestly writer. P demythises intentionally and with particular emphasis two points: plants and stars. After Hosea, it was in the last years of the monarchy and during the exile that the rites of fertility were attacked (Jeremiah, Ezekiel, Deuteronomist). The cult of the stars is ignored by the ancient writers, but is severely criticized by these authors, as well as in Deutero-Isaiah., Didaskalia, v. 5 n. 1 (1975)