Donovan C . Westbrooks | Trinity Evangelical Divinity School (original) (raw)

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Thesis Chapters by Donovan C . Westbrooks

This study is primarily concerned with the relationship between the directionality of translocati... more This study is primarily concerned with the relationship between the directionality of translocative verbs (verbs of motion) and the syntactic Locatives (a Source, Path, Goal) of their motion in Genesis when God is the verbal subject.

This work examines the texts in Genesis when the person of God is described as moving from one position or place to another. Eight verbs are designated as divine translocatives, revealing that the divine hovers (רחף), walks (הלך), and descends (ירד). He is able to go through or by (עבר), to go up (עלה), to turn or return (שוב), to rise up (קום), and to come (בוא).

In Genesis, God moves on the horizontal, vertical, and unspecified directional planes. This same range of motion may further be classified by the addition of an orientation. The orientations of divine movement presented in Genesis are ascending, descending, rotating, and a forward orientation. These movements of God may be described in reference to a Locative of the motion (either a Source, Path, or Goal). This research reveals that there are several indicators that function to classify the nature of these Locative Roles (i.e. Source, Path, Goal), as well as their Types (i.e. Person, Place, Inanimate Object), and Subjects (e.g. Abraham, city of Babel, animal pieces). The most prominent is the use of a preposition, though a directional ה (he) and surrounding context may also function as indicators of a Locative.

This work shows that the relationship between the directionality of divine translocatives and their Locatives in Genesis consistently emphasizes God’s spatial position in reference to his creation, whether that be a Person, Place, or Inanimate Object.

Papers by Donovan C . Westbrooks

Examining the Hebrew text of Genesis, and specifically the language associated with divine mobili... more Examining the Hebrew text of Genesis, and specifically the language associated with divine mobility, reveals that God's interaction with his creation is closely related to his movement toward or from it, as well as his sensory perception and assessment within the narrative sequence.

This paper is an initial look at the mobility of God in Genesis. The conclusions that flow from the analysis are tentative in so much as they are limited and initial. The object of this study is one of exploration rather than one arising from a need for definitive results. Thus, brief literary, thematic, and theological conclusions are considered.

better understanding of God's movement in the older Testament, we may capture a weightier underst... more better understanding of God's movement in the older Testament, we may capture a weightier understanding of his movement within both Testaments that is inextricably concerned with the divine-human relationship. Recognizing this-that the movement of God's presence is inherently attached to community within the Old Testament-the people of God ought to consider the interpersonal implications of divine accessibility and absence.

This study is primarily concerned with the relationship between the directionality of translocati... more This study is primarily concerned with the relationship between the directionality of translocative verbs (verbs of motion) and the syntactic Locatives (a Source, Path, Goal) of their motion in Genesis when God is the verbal subject.

This work examines the texts in Genesis when the person of God is described as moving from one position or place to another. Eight verbs are designated as divine translocatives, revealing that the divine hovers (רחף), walks (הלך), and descends (ירד). He is able to go through or by (עבר), to go up (עלה), to turn or return (שוב), to rise up (קום), and to come (בוא).

In Genesis, God moves on the horizontal, vertical, and unspecified directional planes. This same range of motion may further be classified by the addition of an orientation. The orientations of divine movement presented in Genesis are ascending, descending, rotating, and a forward orientation. These movements of God may be described in reference to a Locative of the motion (either a Source, Path, or Goal). This research reveals that there are several indicators that function to classify the nature of these Locative Roles (i.e. Source, Path, Goal), as well as their Types (i.e. Person, Place, Inanimate Object), and Subjects (e.g. Abraham, city of Babel, animal pieces). The most prominent is the use of a preposition, though a directional ה (he) and surrounding context may also function as indicators of a Locative.

This work shows that the relationship between the directionality of divine translocatives and their Locatives in Genesis consistently emphasizes God’s spatial position in reference to his creation, whether that be a Person, Place, or Inanimate Object.

Examining the Hebrew text of Genesis, and specifically the language associated with divine mobili... more Examining the Hebrew text of Genesis, and specifically the language associated with divine mobility, reveals that God's interaction with his creation is closely related to his movement toward or from it, as well as his sensory perception and assessment within the narrative sequence.

This paper is an initial look at the mobility of God in Genesis. The conclusions that flow from the analysis are tentative in so much as they are limited and initial. The object of this study is one of exploration rather than one arising from a need for definitive results. Thus, brief literary, thematic, and theological conclusions are considered.

better understanding of God's movement in the older Testament, we may capture a weightier underst... more better understanding of God's movement in the older Testament, we may capture a weightier understanding of his movement within both Testaments that is inextricably concerned with the divine-human relationship. Recognizing this-that the movement of God's presence is inherently attached to community within the Old Testament-the people of God ought to consider the interpersonal implications of divine accessibility and absence.