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The "exodus" in Jerusalem (Luke 9:31) : = A Lukan form of Israel's restoration hope.

紀錄類型:	書目-電子資源 : Monograph/item
正題名/作者:	The "exodus" in Jerusalem (Luke 9:31) :/
其他題名:	A Lukan form of Israel's restoration hope.
作者:	Shin, W. Gil.
面頁冊數:	1 online resource (329 pages)
附註:	Source: Dissertations Abstracts International, Volume: 78-01, Section: A.
Contained By:	Dissertations Abstracts International78-01A.
標題:	Biblical studies. -
電子資源:	http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=10113979click for full text (PQDT)
ISBN:	9781339770246

The "exodus" in Jerusalem (Luke 9:31) : = A Lukan form of Israel's restoration hope.
Shin, W. Gil.

The "exodus" in Jerusalem (Luke 9:31) :A Lukan form of Israel's restoration hope. - 1 online resource (329 pages)

Source: Dissertations Abstracts International, Volume: 78-01, Section: A.

Thesis (Ph.D.)--Fuller Theological Seminary, Center for Advanced Theological Study, 2016.

Includes bibliographical references

This study is a search for a specific form of Israel's restoration hope that underlies Luke's unique portrait of Jesus' transfiguration and his framing of Heilsgeschichte as reflected in his narrative. This study specifies a method of internarrativity, which focuses on the intertextual relations of a basic story form in terms of its two interfaces: (1) Luke's narrative and Israel's scriptural traditions and (2) Luke's narrative world and the "real" world that the narrative is believed to represent. This approach attends to a story form captured in Exodus 15, which is found varyingly but coherently in the scriptural traditions where the motif of exodus and the motif of Zion intersect. This basic story form is a substructure that frames Luke's notion of new exodus, underlying both the allusions in the transfiguration account, particularly the phrase "the exodus he will accomplish in Jerusalem" (9:31), and the narrative portrait of redemptive history in the rest of Luke-Acts. The presence of this substructure implies that Luke's form of the new exodus hope is better understood in terms not just of the Deuteronomic model or of the Isaianic model but of a more fundamental framework of the Exodus 15 pattern. The Exodus 15 pattern consists of three major elements: (1) the immediate link between God's salvation and his leading the saved into a sanctuary-like destination, (2) the emphasis on God's exclusive saving action, associated with the apophatic nature of the consequent destination, and (3) the complex character of the destination. This story pattern elucidates the intriguing allusive relations within the transfiguration account in that major allusive elements therein, each of which is linked to a specific notion of Israel's restoration hope, are seen in aggregate as framing the entire transfiguration scene in line with the Exodus 15 pattern. This pattern also explains how Luke addresses the issues of the temple and circumcision vis-a-vis the newly emerging salvation in Jesus as the Davidic Messiah in that this story form is a structural scaffolding of Luke's notion of unified history from Abraham, the exodus, to David, which evolves around God's salvation and the consequent establishment of worship space for his people, within which those two issues are addressed. The Exodus 15 pattern is further confirmed as it provides a way to explain the thorny issue of Luke's ambivalence toward the temple and Jerusalem in a way that goes beyond a dyadic paradigm, which has stymied Lukan scholarship.

Electronic reproduction.
Ann Arbor, Mich. :
ProQuest,
2023

Mode of access: World Wide Web

ISBN: 9781339770246Subjects--Topical Terms:

2122820
Biblical studies.
Subjects--Index Terms:

Acts 7Index Terms--Genre/Form:

542853
Electronic books.

The "exodus" in Jerusalem (Luke 9:31) : = A Lukan form of Israel's restoration hope.
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504 $a Includes bibliographical references
520 $a This study is a search for a specific form of Israel's restoration hope that underlies Luke's unique portrait of Jesus' transfiguration and his framing of Heilsgeschichte as reflected in his narrative. This study specifies a method of internarrativity, which focuses on the intertextual relations of a basic story form in terms of its two interfaces: (1) Luke's narrative and Israel's scriptural traditions and (2) Luke's narrative world and the "real" world that the narrative is believed to represent. This approach attends to a story form captured in Exodus 15, which is found varyingly but coherently in the scriptural traditions where the motif of exodus and the motif of Zion intersect. This basic story form is a substructure that frames Luke's notion of new exodus, underlying both the allusions in the transfiguration account, particularly the phrase "the exodus he will accomplish in Jerusalem" (9:31), and the narrative portrait of redemptive history in the rest of Luke-Acts. The presence of this substructure implies that Luke's form of the new exodus hope is better understood in terms not just of the Deuteronomic model or of the Isaianic model but of a more fundamental framework of the Exodus 15 pattern. The Exodus 15 pattern consists of three major elements: (1) the immediate link between God's salvation and his leading the saved into a sanctuary-like destination, (2) the emphasis on God's exclusive saving action, associated with the apophatic nature of the consequent destination, and (3) the complex character of the destination. This story pattern elucidates the intriguing allusive relations within the transfiguration account in that major allusive elements therein, each of which is linked to a specific notion of Israel's restoration hope, are seen in aggregate as framing the entire transfiguration scene in line with the Exodus 15 pattern. This pattern also explains how Luke addresses the issues of the temple and circumcision vis-a-vis the newly emerging salvation in Jesus as the Davidic Messiah in that this story form is a structural scaffolding of Luke's notion of unified history from Abraham, the exodus, to David, which evolves around God's salvation and the consequent establishment of worship space for his people, within which those two issues are addressed. The Exodus 15 pattern is further confirmed as it provides a way to explain the thorny issue of Luke's ambivalence toward the temple and Jerusalem in a way that goes beyond a dyadic paradigm, which has stymied Lukan scholarship.
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