http://science.sciencemag.org/content/sci/201/4359/899.2.full.pdf

Phenomenology of perception.

Social Identity Theory (SIT) is a promising tool in New Testament studies for helping readers understand the dynamics and formation of group identity in the First Century. The specific contention of this dissertation is that the author of Luke-Acts seeks to create and shape identity among God-fearers in the New Christian Movement by means of “cultural memory” and prescribed group behavior. Luke has an inclusive agenda that involves decentralization of the Jewish establishment, while redefining a number of core symbols of Judaism (notably the Temple and the land) around Jesus. Luke’s robust sense of gospel - rooted in Israel’s history, while extending to all people – forms a crucial backdrop for investigating his ethnically universalist tendencies and his narrative methods of communication. Specifically, social identity is formed through the use of prototypes and exemplars, characters that resemble a quality that the group either desires to promote or eliminate. Luke communicates many of these facets through speeches, utilizing elements of firstcentury Greco-Roman rhetoric. My eclectic, yet integrated approach aims to do justice to under-recognized features of social identity formation in Luke’s two volume work, with a particular focus on volume two (Acts).

The hermeneutics of social identity in Luke-Acts

The Apocrypha and Pseudepigrapha of the Old Testament in English vol.1

Click to follow Links. (Introversion) 1: 1—21. THE CAPTIVITY OF JUDAH. Historical Events Connected with its Beginning. *(Historic) 2: 1—49. THE DREAM OF NEBUCHADNEZZAR. The Beginning and Duration of Gentile Dominion. 3: 1—30. DANIEL’S COMPANIONS. The “fiery Furnace”. Angelic Deliverance. 4: 1—37. THE FIRST KING OF BABYLON. Nebuchadnezzar’s Dream of The “Great Tree”, Revealing his Temporary Deposition. 5: 1—31. THE LAST KING OF BABYLON. Belshazzar’s Vision of The “Hand”, Revealing his Final Doom. 6: 1—28. DANIEL HIMSELF. The “Den Of Loins”. Angelic Deliverance. 7: 1—8: 27. THE DREAM AND VISION OF DANIEL. The End of Gentile Dominion. *(Prophetic) 9: 1—12: 13. THE DESOLATIONS OF JERUSALEM. Prophetic Announcements Connected with Their End.

The Book of Daniel

Dictionary Of Deities And Demons In The Bible

Applying cognitive linguistics to the text of Daniel 1 is a useful exegetical aid for a better understanding of the narrative. Studying the author’s use of ‘spatial markers’ such as ‘Jerusalem’, ‘Babylon’, ‘temple’ and some other spatial features, makes it possible to reconstruct the narrative into a ‘cognitive spatial frameset’. In this particular exegetical frameset, Daniel 1 can be described as a narrated confrontation between Yahweh and the gods of Babylon. Within this conflict between deities, Daniel, the divine agent becomes a spatial embodiment of Yahweh’s power and authority to act inside a hostile, non-Israelite environment and at the same time undermines the authority of the Babylonian gods.

/pdf/a-clash-of-gods-conceptualising-space-in-daniel-1-4mo96r1kpk.pdf

A clash of gods – Conceptualising space in Daniel 1

Applying cognitive linguistics to the text of Psalm 2 is shown to be indispensable for a more comprehensive understanding of this psalm. Studying the poet's use of cognitive concepts such as "heaven" and "earth", as well as his reference to Zion and certain body-parts, makes it possible to reconstruct the psalm as a form of "body-cosmology". In this exegetical structure, Psalm 2 can be described as a liturgical poem which was possibly recited during the anointing ceremonies of the Judean kings. Here, a mere human being is re-created as the "son of Yahweh" to rule as an extension of Yahweh's "god-space" over "that-which-is-below". Any rebellion from within "earthly space" will be dealt with by Yahweh himself.

/pdf/a-clash-of-space-reaccessing-spaces-and-speech-a-cognitive-24ifmg19mc.pdf

A clash of space. Reaccessing spaces and speech : a cognitive-linguistic approach to Psalm 2

It becomes clear that the narrative of Daniel 3 is part of a larger narrative that already starts in Daniel 1 when one applies a spatial-body-frameset to the story. Utilising spatial markers, the author of Daniel 3 demonstrates to his readers that the God of Israel indeed has the ability to operate inside the spatial authority (domain) of foreign gods. The narrative is not so much a question of Elohimâ€™s ability to protect his people from death; it rather asks which deity has authority over the plain of Dura. Due to Elohimâ€™s rescue of the three men, the fiery furnace cognitively becomes an image of Elohimâ€™s god-space and power. In this way the author indicates that the plain of Dura does not belong to the authority domain of Marduk, but to the god-space of the God of Israel. Daniel 3 is not a story about three faithful men, but rather a story about the God of Israel. In his own manner the author attempts to persuade his readers that Elohimâ€™s authority is universal, and not restricted to a particular spatial context.

https://www.upjournals.co.za/index.php/JSEM/article/download/2771/1443

Daniel 3, contesting space for clashing images

In this article aspects of narrative critique, body, space and ancient cosmologies are combined into a spatial-body framework. This spatial-body framework is then used to analyse the first narrative episode of “Bel and the Dragon” which is described as “The disempowerment of Bel.” Simultaneously, this smaller narrative episode is read in reciprocal relationship with the larger narrative of the Greek Daniel. Such an analysis indicates a shift in the author’s personal cosmology. First, a new worldview is created within which all alien gods are false. Second, the Babylonian god Bel is recreated as a deceitful deity. Third, the identity of the Jewish deity is recreated as an omnipresent all-powerful god. By means of the narrative the editor/author creates a new reality and worldview within which the Jews in the diaspora can still be faithful to their God without being afraid of competing earthly powers or other so-called deities.

https://upjournals.co.za/index.php/JSEM/article/download/3498/1890

Constructing a deceitful deity - the disempowerment of Bel - Bel and the dragon, verses 1-22 (OG/Th)

Applying cognitive linguistics to the text of Psalm 110 is shown to be indispensable for a more comprehensive understanding of this psalm. Studying the poet's use of the cognitive concepts 'right hand' and 'feet' as well as his reference to Zion, makes it possible to reconstruct the psalm as a form of 'body-cosmology'. In this more exegetical structure, Psalm 110 can be described as a liturgical poem which was possibly used during anointing ceremonies whilst inaugurating a king. Here, a mere human is transformed and re-created to be part of 'that which is above' and to rule with God over 'that which is below'. As part of the divine realm the king is created to be an extension of God's authority on earth.

Joseph Jacobus De Bruyn

Papers

A clash of gods – Conceptualising space in Daniel 1

A clash of space. Reaccessing spaces and speech : a cognitive-linguistic approach to Psalm 2

Daniel 3, contesting space for clashing images

Constructing a deceitful deity - the disempowerment of Bel - Bel and the dragon, verses 1-22 (OG/Th)

Creating God’s own right-hand man – a cognitive linguistic approach to Psalm 110