Dissertations / Theses: 'Bible. Leviticus - Criticism, Interpretation'

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Meyer, Esias Engelbertus. "The Jubilee in Leviticus 25 : a theological ethical interpretation from a South African perspective." Thesis, Stellenbosch : University of Stellenbosch, 2004. http://hdl.handle.net/10019.1/16064.

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Thesis (D. Th.)--University of Stellenbosch, 2004.
ENGLISH ABSTRACT: The Jubilee year in Leviticus 25 has received a fair amount of attention towards the end of the previous millennium with the movements such as the Jubilee 2000, which campaigned for the remissions of debt in the so-called Third World. The text thus has a very liberating image and this is where the problem lies, because a critical reading of the text creates a far more oppressive picture. The question then becomes how the biblical critic is to respond, especially when she/he is sympathetic towards the objectives of the Jubilee 2000 movement. In this study it is argued that there is only one way to respond and that is to play the critical role that biblical scholars have always attempted to play. This means that it would be ethically irresponsible for biblical critics to shy away from exposing the oppressive sides of a biblical text. An ideological-critical approach is then proposed which attempts to construct the world-view or ideology that could be glimpsed from the text. This kind of reading is suspicious of what the biblical text claims and it further attempts to identify political and other interests in the text. An ideological critical reading also takes stock of the “ideological holdings” of the interpreter. In this regard the author argues that the history of Apartheid and specifically the way in which the Bible was used to legitimate Apartheid is one of his main ideological holdings that predisposes him to read in a certain manner. Leviticus 25 is then subjected to very close synchronic scrutiny. Firstly the most salient grammatical features of the text are identified and secondly it is asked how these features were used in order to persuade. This second reading is thus a kind of rhetorical reading that specifically focuses on ways in which the relationship between the addressees, the land, YHWH and other groups in the text is portrayed. This enables the author to describe the world-view or ideology of the authors and addressees of Leviticus 25. These same interests are also identified in some of the chapters surrounding chapter 25. Eventually this leads to dating the composition of this text in the Second Temple Period and it specifically identifies the interests of this text with those of the returning Elite. This interpretation presents the text as rather oppressive and instead of preventing poverty it actually reinstated poverty, which means that some dark sides of the text are exposed. The study is then concluded with some theological-ethical observations where it is reiterated that one of the tasks of the biblical critic is to give some voice to people that were voiceless in the biblical text. The study also shows that despite these dark sides to the text, there still is liberating potential in the Jubilee.
AFRIKAANSE OPSOMMING: Die Jubeljaar in Levitikus 25 het veral aandag getrek aan die einde van die vorige millennium toe bewegings soos die “Jubilee 2000” beweging hulle beywer het vir die afskrywe van skuld in die sogenaamde Derde Wêreld. Die teks het dus ‘n “bevrydende beeld” en dit is juis waar die probleem lê, want ‘n kritiese lees van die teks skep ‘n baie meer verdrukkende prentjie. Die vraag is nou hoe die bybelwetenskaplike moet reageer, veral indien sy/hy die doelwitte van die Jubilee 2000 beweging ondersteun. Daar word dan in hierdie studie geargumenteer dat daar eintlik maar net een manier is waarop ‘n mens sou kon reageer en dit is deur die kritiese rol te speel wat bybelwetenskaplikes nog altyd nagestreef het. Dit beteken dat dit eties onverantwoordelik sou wees om weg te skram van die verdrukkende kante van ‘n bybelse teks. ‘n Ideologiekritiese benadering word dan voorgestel wat poog om die wêreldbeeld of ideologie te konstrueer wat ‘n mens in die teks sou kon bespeur. Hierdie soort lesing staan redelik agterdogtig teenoor wat die teks beweer en poog dan om politieke en ander belange in die teks te identifiseer. So ‘n ideologie-kritiese lees poog ook om die “ideologiese erfenis” van die interpreteerder te verwoord. In hierdie opsig argumenteer die outeur dat die geskiedenis van Apartheid en veral die manier waarop die Bybel gebruik is om dit te legitimeer een van sy ideologiese erfenisse is wat aanleiding daartoe gee dat hy op ‘n bepaalde manier lees. Levitikus 25 word dan onder ‘n deeglike sinkroniese loep geneem. Eerstens word die mees uitstaande grammatikale kenmerke van die teks geïdentifiseer en tweedens word gevra hoe hierdie kenmerke gebruik sou kon word om te oortuig. Hierdie tweede lesing is ‘n soort retoriese lesing wat spesifiek fokus op hoe die verhouding tussen die aangespreektes, die land, YHWH en ander groepe in die teks uitgebeeld word. Dit stel die outeur in staat om die wêreldbeeld of ideologie van die skrywers en aangespreektes te omskryf. Hierdie selfde belange word dan ook in die omringende teks van hoofstuk 25 geïdentifiseer. Uiteindelik word die komposisie van hierdie teks in die Tweede Tempeltydperk gedateer en word die belange in die teks verbind met die belange van die terugkerende hoërklas. Hierdie interpretasie stel dan die teks as redelik verdrukkend voor en in plaas daarvan dat dit armoed teengewerk het, het dit armoede teweeggebring wat natuurlik beteken dat donker kante van die teks blootgelê word. Die studie sluit dan af met ‘n paar teologieseetiese waarnemings waar dit weereens beklemtoon word dat een van die take van die bybelwetenskaplike juis is om ‘n stem te gee aan die mense wat in die antieke teks stemloos was. Die studie wys ook uit dat daar ten spyte van hierdie moontlike donker kante van die teks daar tog nog bevrydende potensiaal in die Jubeljaar is.

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Hartze, Anthony George. "Theological perspectives on land restoration in Leviticus 25:8-55." Thesis, Stellenbosch : University of Stellenbosch, 2006. http://hdl.handle.net/10019.1/2322.

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Thesis (MPhil (Old and New Testament))--University of Stellenbosch, 2006.
Since the dismantling of Apartheid in 1994, those who were dispossessed of their land under South Africa’s previous government are being restored or compensated for land that had been taken away from them prior to 1994. Christians, through their theological pronouncements and writings on justice, peace and liberation, played an active role in helping to dismantle Apartheid. And today they continue to sustain a theological role in a number of different ways relative to reconstructing our country. One such area is land restoration. Leviticus 25:8-55 (hereinafter named ‘Leviticus 25’) has become a key text for this purpose. It is an ancient legal code on land restoration for the ancient Israelites. Since it is an ancient legal text it is understandably difficult to find consensus among modern Old Testament theologians about its prescriptions. Therefore this study will discuss the perspectives of six recent scholars in their commentaries. Three of these scholars approach their perspectives from an evangelical trend (which is essentially my position), two from a Jewish trend, and one from a critical trend. The two key questions that this study will attempt to answer are: (1) What is the theological understanding of six scholars on land restoration in their commentaries on Leviticus 25 during the past twenty-six years? (2) How do they agree or differ in their theological understanding of land restoration in Leviticus 25? The first three chapters will lay the groundwork for the discussion of ‘Theological Perspectives on Land Restoration in Leviticus 25.’ Chapter one introduces the study by defining its research problem, and formulating its hypothesis, and indicating its methodology. Thereafter, chapter two will briefly discuss five basic concepts in the book of Leviticus that impact upon land restoration in Leviticus 25. These concepts are covenant, land, holiness, atonement and Jubilee. Chapter three will be a research survey on the book of Leviticus in which the following topics will be looked at: (1) The relation of Leviticus to the Pentateuch as a whole; (2) its authorship and date; (3) its contents and structure; (4) how Leviticus is interpreted; and (5) the two theological axes upon which the book revolves. Chapter four is the heart of this study. It will discuss, chronologically, the perspectives of six recent Old Testament scholars in their commentaries on Leviticus 25. It will also compare their perspectives to show how they agree or disagree with each other. The aim of this chapter is to show how different perspectives on land restoration in Leviticus 25 aid us today in understanding this great theme. Chapter five, the final chapter, will show how this study proved its hypothesis, while also showing how the different theological trends of the six scholars studied influenced their interpretations of Leviticus 25.

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Muyo, Joshua Ngwalem. "The scapegoat sacrifice in Leviticus 16 and the Nefo'o ritual of the Bafut of Cameroon." Thesis, Stellenbosch : Stellenbosch University, 2001. http://hdl.handle.net/10019.1/52574.

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Thesis (DTh)--Stellenbosch University, 2001
ENGLISH ABSTRACT: The dissertation aims to establish to what extent the Old Testament could be interpreted from an African perspective, using the scapegoat sacrifice in Leviticus 16 and the Nefo'o ritual of the Bafut of Cameroon as relevant examples. Because sacrificial practice was a normal occurrence in the religions of the Israelites (Old Testament) and those of other nations - and African society in particular - questions are raised that require urgent answers, namely: Is it possible to identify any elements of sacrifice from the African background, and specifically the Nefo'o ritual of the Bafut of Cameroon, which may facilitate the theological interpretation and understanding of the Old Testament. The approach employed is a qualitative methodology with the sub-category of participant observation. We also used a socio-rhetorical interpretation approach to the Old Testament text of Leviticus 16. When the above-mentioned two rituals are compared, they portray aspects of both similarities and dissimilarities. The work has been divided into the following seven chapters: Chapter one introduces the topic through the identification and the development of the problem. Some concepts and keywords from the title are discussed in the contexts of the Bafut of Cameroon and ancient Israel. Chapter two provides the background to the Nefo'o ritual of the Bafut of Cameroon, tracing both the origins of the Bafut people and the Nefo'o ritual. The Bukari people, the aborigines of the tribe and the seat of the Nefo'o shrine are highlighted. Chapter three presents a survey of sacrifices in West Africa, the ancient Near East and Israel. Special attention is reserved to the sacrificial systems of the ancient Israelites. Chapter four gives a brief introduction to the Pentateuch with special treatment of the modern trends in the study of the pentateuchal sources and the theologies of the authors. This is to situate the book of Leviticus in the Pentateuch with which we are concerned. Chapter five presents an introduction to the book of Leviticus and examines its significance among the other pentateuchal books. Attention is given to certain recurrent theological themes in the book and its implication for Leviticus chapter 16. Chapter six provides a socio-rhetorical interpretation of the text of Leviticus 16, with special attention to the establishment of the Day of Atonement and the scapegoat sacrifice. Specific attention was paid to the significance of atonement in Lev. 16. Chapter seven compares the scapegoat sacrifice of Leviticus 16 and the Nefo'o ritual of the Bafut of Cameroon. This is followed by a theological interpretation of the Nefo'o ritual and a summary of the results and conclusions. African theologians - whose own cultures possess a great deal of ritual practices - have not given enough attention to a contextual interpretation of the Scriptures of the Old Testament. The biblical faith has to exist among African Traditional Religions and other cultural practices. Some contextual interpretation of the Scriptures of the Old Testament is being suggested. Such aspects as the Nefo'o shrine, which is situated in the midst of the Bafut community, could be seen to explain the Tent of Meeting among the Israelites. Other aspects include the priest, the community, the ancestors and the release of the live goat into the woods, bearing the sins of the people. Thus the Nefo'o ritual can be used as an analogy to explain the biblical understanding of atonement in an African context. Leviticus 16 is not only the centre of the book of Leviticus but also the centre of the Pentateuch (Torah). Atonement can also be seen to be the theological heart of the Old Testament and of the whole Bible. Thus it is crucial to communicate this in an African environment using all the hermenuetical tools available.
AFRIKAANSE OPSOMMING: Hierdie dissertasie is daarop gemik om te bepaal tot watter mate die Ou Testament vanuit In Afrika-perspektief geinterpreteer kan word met gebruikmaking van die sondebokofferande, soos beskryf in Levitikus 16 en die Nefo'o ritueel van die Bafut bevolking van Kameroen as betrokke voorbeelde. Omdat die bring van offerandes normale praktyk in die godsdienste van die Israeliete (soos beskryf in die Ou Testament) en van ander nasies - en spesifiek van Afrika-gemeenskappe - is, ontlok dit vrae wat dringend beantwoord behoort te word. Is dit moontlik om daardie elemente van offerande vanuit In Afrika-perspektief - en spesifiek vanuit die oogpunt van die Nefo'o ritueeI van die Bafut van Kameroen - te identifiseer wat kan bydra tot die teologiese interpretasie en begrip van die Ou Testament? Die benadering wat gevolg word, is 'n kwalitatiewe metodologie, met die sub-kategorie van deelnemende waarneming. Ons het ook In sosio-retoriese interpretasie benadering tot die Ou Testamentiese teks van Levitikus 16 gevolg. Wanneer die bovermelde twee rituele met mekaar vergelyk word, openbaar hulle aspekte van sowel ooreenkomste as van verskille. Die werk is die volgende sewe hoofstukke verdeel: Hoofstuk een lei die onderwerp in deur die identifisering en die ontwikkeling van die probleem. Sekere begrippe vervat in die sleutelwoorde van die titel word bespreek in die kontekste van die Bafut van Kameroen en van anti eke Israel. Hoofstuk twee bied In agtergrond aan tot die Nefo'o ritueel van die Bafut bevolking van Kameroen, waarin die oorsprong van sowel die Bafut bevolking as van die Nefo'o ritueel nagegaan word. Die Bukari bevolking, wat die oorspronklike inwoners was en die setel van die Nefo'o altaar word beskrywe. Hoofstuk drie bevat In oorsig van offerandes in Wes-Afrika, die anti eke Nabye Ooste en Israel. Spesiale aandag word geskenk aan die offerande stelsels van die anti eke Israeliete. Hoofstuk vier is In kort inleiding tot die Pentateug, met spesiale verwysing na die moderne tendense in die studie van Pentateugverwante bronne en die teologiese uitgangspunte van die skrywers. Dit word gedoen om die posisie van die boek van Levitikus, waarmee ons bowenal gemoeid is, in die Pentateug te bepaal. Hoofstuk vyf bied In kort inleiding tot die boek van Levitikus en gaan sy betekenis na teen die agtergrond van die ander boeke Vall die Pentateug. Aandag word geskenk aan sekere herhalende teologiese temas in die boek en die implikasies daarvan vir Levitikus 16. Hoofstuk ses bevat 'n sosio-retoriese interpretasie van die inhoud van Levitikus 16, met spesiale verwysing na die instelling van die Versoendag en die offerande van die sondebok. Spesifieke aandag word geskenk aan die rol van boetedoening in Levitikus 16. Hoofstuk sewe vergelyk die sondebok offerande van Levitikus 16 en die Nefo'o ritueel van die Bafut van Kameroen. Dit word gevolg deur 'n teologiese interpretasie van die Nefo'o ritueel, 'n 'n opsomming van die praktyke en ook gevolgtrekkings. Afrika-teoloe, wie se eie kulture oor 'n ryke mate van rituele praktyke beskik, het tot dusver nie voldoende aandag aan 'n kontekstuele interpretasie van die Ou Testament geskenk nie. Die Bybelse geloof moet steeds in naasbestaan met die tradisionele Afrika-gelowe en ander kulturele praktyke staan. 'n Sekere kontekstuele interpretasie van die Ou Testamentiese geskrifte word aan die hand gedoen. Seker aspekte, soos die Nefo'o altaar, wat midde in die Bafut gemeenskap gelee is, kan met die ontmoetingstent van die Israeliete vergelyk word. Ander punte van ooreenkomste en verskille tussen die Bafut en die anti eke Israeliete, sluit in priesters, die gemeenskap, voorouers, en die vrylating in die woud van die lewendige bok wat die sondes van die bevolking dra. Dus kan die Nefo'o ritueel as 'n analogie vir die verduideliking van die Bybelse begrip van versoening in 'n Afrika-konteks aangewend word. Levitikus 16 is nie slegs die kern van die hele boek van Levitikus nie, maar inderdaad ook van die hele Pentateug (Torah). Versoening kan ook as die teologiese kern van die Ou Testament van die hele Bybel gereken word. Daarom is dit noodsaaklik om hierdie begrip in 'n Afrika-konteks te kan kommunikeer met die aanwending van aile beskikbare hermeneutiese hulpmiddele.

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Mhlanga, Paul. "The maintenance of land as theological-ethical implication of the Sabbath year in Leviticus 25:1-7." Thesis, Stellenbosch : Stellenbosch University, 2007. http://hdl.handle.net/10019.1/18370.

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Thesis (M.Th.)--University of Stellenbosch, 2007.
ENGLISH ABSTRACT: THE MAINTENANCE OF LAND AS THEOLOGICAL-ETHICAL IMPLICATION OF THE SABBATH YEAR IN LEVITICUS 25: 1-7 Chapter one of this thesis discusses the justification of the investigation of the Sabbath year institution along practical, theological, economic and ethical grounds. The hypothesis statement is that the most important theological effects of the Sabbath year, according to the Pentateuchal books of Exodus, Leviticus and Deuteronomy can be traced back to the maintenance of land within the family. The selected methodology for this thesis entails a literature study of existing research (Chapters one to four) and a ‘close reading’ approach in order to examine the central text in this thesis (Lev 25: 1-7) (Chapter 5). The key terms defined in Chapter five are ‘land’, ‘maintenance of land’ and ‘Sabbath year’. Chapter two provides a theological background of the Sabbath year in the Pentateuch. Three agricultural annual festivals are discussed, namely the Feast of Unleavened Bread, the Feast of Harvest and the Feast of Tabernacles which form the theological context of Exodus 23:14-17 and Deuteronomy 15: 1-18. Chapter three identifies the motivations of the Sabbath year in the Covenant and Deuteronomic Codes and investigates the theological trends in the Books of Exodus and Deuteronomy. Chapter four is firstly an investigation of the theological trends in the Book of Leviticus and secondly of the theological trends in the Holiness Code. This chapter also covers the contents of the important institution to do with family land and other humanitarian matters, the Year of Jubilee (Lev 25: 8-54). Chapter five discusses the theological implications of the Sabbath year in Lev 25: 1-7. Chapter six is the concluding chapter which seeks to verify whether the hypothesis has been proven or not. The results of the research on the theological ethical implications of the Sabbath year for the retention of land within the family were conditionally positive. It was found that the Sabbath year helped land to remain within the family because of the following reasons: 1. the Sabbath year reminded humans to act as good stewards of God’s land; 2. the Sabbath year ensured food supplies for all the people because of God’s blessing on the spontaneous produce of the land in this special year; 3. the Sabbath year allowed the land to lie fallow a whole year thus allowing the land to be more productive in the following season thus helping poorer families to have a new beginning on the road to better life in the land; 4. As a year in which the burden of debt was removed from debtors this year helped poor landowners to recover economically and the cancellation of debts actually helped poor people not to sink deeper and deeper into debt which might end up leading to loss of land and other property. The Sabbath year theological and ethical stipulations were meant to create an environment where land was supposed to remain within families that inherited it from the LORD at the beginning, had Israel been obedient to God.
AFRIKAANSE OPSOMMING: DIE BEHOUD VAN GROND AS TEOLOGIES-ETIESE IMPLIKASIE VAN DIE SABBATJAAR IN LEVITIKUS 25: 1-7 Hoofstuk een van hierdie tesis bespreek die motivering vir die ondersoek van die Sabbatjaar as instelling op grond van praktiese, teologiese, ekonomiese en etiese gronde. Die hipotese is dat die mees belangrike teologiese implikasies van die Sabbatjaar, volgens die Pentateugboeke Eksodus, Levitikus en Deuteronomium teruggevoer kan word na die behoud van grond binne die familie. Die gekose metodologie vir hierdie tesis behels `n literatuurstudie van bestaande navorsing (Hoofstukke een tot vier) en `n ‘naby-lees’ benadering in Hoofstuk 5, wat die sentrale teks van hierdie tesis behandel, naamlik Levitikus 25: 1-7. Die belangrikste begrippe wat in hierdie hoofstuk beskryf word, is ‘grond’, ‘Sabbatjaar’ en ‘familie’. Hoofstuk twee bied `n teologiese agtergrond tot die Sabbatjaar in die Pentateug. Drie jaarlikse landboukundige feeste word bespreek., naamlik die Fees van die Ongesuurde Brode, die Oesfees en die Loofhuttefees, wat die teologiese konteks van Eksodus 23: 14-7 en Deuteronomium 15: 1-18 vorm. Hoofstuk drie identifiseer die motiverings vir die Sabbatjaar in die Verbondsboek en die Deuteronomiumkodeks, asook die teologiese tendense in die boeke Eksodus en Deuteronomium. Hoofstuk vier behels `n ondersoek na die teologiese tendense in die boek van Levitikus, asook in die Heiligheidskodeks. Hierdie hoofstuk behandel ook die inhoud van die belangrike instelling van familiegrond en ander humanitêre aangeleenthede in die Jubeljaar (Lev 25: 8-25). Hoofstuk vyf bespreek die teologiese implikasies van die Sabbatjaar in Levitikus 25: 1-7. Hoofstuk ses is die finale hoofstuk en poog om te verifieër of die hipotese van die tesis bewys kan word of nie. Die uitkoms van die navorsing oor die teologiese-etiese implikasies van die Sabbatjaar vir die behoud van grond binne die familie was positief, maar voorwaardelik. Daar is bevind dat die Sabbatjaar gehelp het om grond binne die familie te behou oor die volgende redes: 1. Die Sabbatjaar het mense herinner om as goed na God se grond te kyk; 2. Die Sabbatjaar het verseker dat daar genoeg kos is vir al die mense, juis as gevolg van God se seën op die spontane lewering van produkte deur middel van die grond in hierdie spesiale jaar; 3. Die Sabbatjaar het bepaal dat die grond vir `n jaar braak lê en dit het beteken dat die grond in die volgende seisoen meer produktief sou wees. Dit sou met ander woorde armer families help om `n nuwe begin te maak tot `n beter lewe in die land; 4. As `n jaar waarin die belemmering van skuld afgeskryf is, het hierdie jaar arm grondeienaars gehelp om ekonomies weer op die been te kom. Die kwytskelding het arm mense gehelp om nie verder skuld aan te gaan wat op die ou einde die verlies aan grond en ander eiendom sou beteken nie. Die Sabbatjaar se teologiese en etiese stipulasies was bedoel om `n situasie te skep waar grond binne die families wat dit aanvanblik van God ge-erf het, sou bly as hulle gehoorsaam aan God was.

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Foster, Stuart Jeremy. "An experiment in Bible translation as transcultural communication : the translation of [berith] 'covenant' into Lomwe, with a focus on Leviticus 26." Thesis, Stellenbosch : Stellenbosch University, 2005. http://hdl.handle.net/10019.1/50262.

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Thesis (DTh)--Stellenbosch University, 2005
ENGLISH ABSTRACT: The narrow question is how best to translate into Lomwe the biblical Hebrew term [berith] 'covenant'. But this question draws in many other issues when the contextual nature of communication is taken into account. Using Leviticus 26 as a focus text, this study sketches a complete arc from the impact at world view level of covenant concepts in the original to impact at worldview level among present-day Lomwe-speakers in northern Mozambique. This study defends a definition of covenant in its ancient Near Eastern context as a chosen relationship of mutual obligation guaranteed by oath sanctions. A close reading of Leviticus 26 in its literary contexts highlights the integrating role of covenant in the Old Testament. Used for Yahweh and his people, covenant language stressed that the relationship was exclusive, secure, accountable and purposeful. However, Lomwe-speakers are traditionally matrilineal with no adequate analogs to ancient covenantal customs. Protestant Christians among them, who have not had the Old Testament in their language, show by their songs that they do not have a covenantal sense of their relationship to God, but see life as a journey of escape to heaven while under the threat of divine judgment. For the present experiment, volunteers preached from a translation of Leviticus 26 to their congregations. In the resulting recorded sermons, the covenant concepts emphasized were relationship and obligation (but not chosenness or oath sanctions), and exclusivity and accountability (but not security or purpose). To compensate, the study proposes specific steps for Bible translators and those involved in the broader teaching task of the churches, especially dwelling on the potential of using muloko wa Muluku, 'people of God' as an integrating framework.
AFRIKAANSE OPSOMMING: Die enger vraag is hoe 'n mens die Bybels-Hebreeuse term, [berith] 'verbond', die beste in Lomwe kan vertaal? Indien die konteksgebondenheid van kommunikasie in berekening gebring word, impliseer hierdie vraag egter 'n hele aantal ander strydvrae. Deur Levitikus as 'n fokusteks te gebruik, skets hierdie studie 'n volledige boog: van die impak op die vlak van die wereldbeskouing van verbondsbegrippe in die brontaal tot by die impak wat die vertaling van hierdie konsepte maak op die wereldbeskouing van die Lomwe sprekers in die noorde van Mosambiek. Hierdie ondersoek verdedig die volgende defmisie van verbond in 'n Ou Nabye Oosterse konteks: 'n Verbond is 'n vrywillig gekose verhouding met wedersyde verpligtinge wat gewaarborg is deur die sankie van eedswering. 'n Noukeurige lees van Levitikus 26 in sy literere kontekste beklemtoon die integrerende rol van verbond in die Ou Testament. As 'n konsep wat gebruik is vir die verhouding tussen Jahwe en sy mense, aksentueer verbond die feit dat die verhouding wat ter sprake is, eksklusief, veilig en doelgerig is, asook dat dit verantwoording impliseer. Lomwe sprekers is egter tradisioneel matrilineer en het geen instelling wat analoog is aan 'n verbondsverhouding nie. Die Protestanse Christene onder hulle wat ook nog nie 'n Ou Testament in hulle moedertaal het nie, gee in hulle liedere blyke daarvan dat hulle geen begrip het wat 'n verbondsverhouding met God beteken rue. Hulle sien die lewe as 'n ontvlugtingsreis na die hemel te midde van die swaard van 'n goddelike oordeel.Vir die buidige eksperiment bet vrywilliges vir bulle gemeentes gepreek uit 'n vertaling van Levitikus 26. In die preke wat op band opgeneem is, is die aspekte van verbond wat telkens beklemtoon is, die van verbouding and verpligting (nie die van nabyheid of die sanksies wat verband hou met eedswering nie), die van eksklusiwiteit en die doen van verantwoording (en nie die van sekuriteit en doelgerigtheid nie). Om te kompenseer stel die ondersoek stappe voor wat Bybelvertalers en mense wat betrokke is in die breere lerende taak van die kerke kan gebruik. Aan die potensiaal van die konsep muloko wa Muluku, 'God se mense' word besondere aandag gewy as integrerende raamwerk.

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Whiteley, Iwan. "A search for cohesion in the Book of Revelation with specific reference to Chapter One." Thesis, University of Wales Trinity Saint David, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683215.

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Erasmus, Shirley. "Challenging Biblical boundaries: Jeanette Winterson’s postmodern feminist subversion of Biblical discourse in Oranges are not the only fruit (1985) and Boating for beginners (1985)." Thesis, Rhodes University, 2018. http://hdl.handle.net/10962/59121.

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This thesis investigates the subversion of Biblical discourse in Jeanette Winterson’s first two novels, Oranges are Not the Only Fruit and Boating for Beginners. By rewriting Biblical stories Winterson challenges traditional Western religious discourses and their rules for heteronormative social and sexual behaviours and desires. Winterson’s texts respond to the patriarchal nature of socially pervasive texts, such as the Bible, by encouraging her readers to regard these texts with suspicion, thus highlighting what can be seen as a ‘postmodern concern’ with the notion of ‘truth’. Chapter One of this thesis comprises a discussion of Biblical boundaries. These boundaries, I argue, are a process of historical oppression which serves to subjugate and control women, a practice inherent in the Bible and modern society. The Biblical boundaries within which women are expected to live, are carefully portrayed in Oranges and then comically and blasphemously mocked in Boating. Chapter One also argues that Winterson’s sexuality plays an important role in the understanding of her texts, despite her desire for her sexuality to remain ‘outside’ her writing. Chapter Two of this thesis, examines the mix of fact and fiction in Oranges, in order to create a new genre: fictional memoir. The chapter introduces the concept of the ‘autobiographical pact’ and the textual agreement which Winterson creates with her readers. In this chapter, I examine Winterson’s powerful subversion of Biblical discourse, through her narration of Jeanette’s ‘coming out’ within a Biblical framework. Chapter Three of this thesis examines Winterson’s second book, Boating, and the serious elements of this comic book. This chapter studies the various postmodern narrative techniques used in Boating in order to subvert Biblical and historical discourse. Chapter Three highlights Winterson’s postmodern concern with the construction of history as ‘truth’. Finally, Chapter Four compares Oranges and Boating, showing the texts as differing, yet equally relevant textual counterparts. This chapter examines the anti-feminine characters in both texts and Winterson’s ability to align her reader with a feminist or lesbian viewpoint. This thesis argues that Winterson’s first two texts deliberately challenge Biblical discourse in favour of a postmodern feminist viewpoint.

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Miller, Dane Eric. "Micah and its literary environment: Rhetorical critical case studies." Diss., The University of Arizona, 1991. http://hdl.handle.net/10150/185441.

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I began this investigation with the presupposition that the MT of Micah offered us a valid object upon which to apply the methodology of rhetorical criticism. The examination of the text proceeded along the lines of two emphases: (1) a structural analysis which studied the various blocks of material in order to describe a unity or cohesiveness in Micah, and (2) a thematic approach which identified underlying images which tend to enhance the coherence of the work. I used these two methodologies to address both pericopes and also larger units and even to discuss the book itself. Two other methodological strategies have also guided my analysis of Micah. In Chapter 1, I described two foci of the ellipse that is rhetorical criticism: first, those who emphasize the task of "listening" to the text, which I understand as more of an empathic approach, and second, those who utilize a quantifying style of investigation. Both these focal points are reflected in my structural and thematic analyses. Although no readily recognizable patterns such as A:B:A appears in describing the three parts of the book, there does seem to be a thematic development in Micah 1-7. Thus Part I (Micah 1-3) resounds with the words of witness followed by judgment and concludes with the destruction of Jerusalem. That scene of destruction gives way, however, to the restoration and encouragement of Part II (4:1-5:8), although the threats in 4:9-5:8 remind us that the restoration is not an accomplished fact. Part III (Mic 5:9-7:20) begins with what seems to be an assertion that the judgment will take place, especially with the appearance again of the witness/judgment model in 6:9-7:6. However, the final picture of restoration and covenant fidelity on the part of YHWH affirms that the judgment will be overturned. I have further suggested that echoes from the literary tradition of Israel enhance the movement from judgment to renewal in Micah. The conclusion to the judgment in Part I (Mic 3:1-12) has particular impact, because it is presented in the language of the judgment scene from the garden of Eden (Genesis 3). In fact, we see here again that theme and structure intermix in Micah. I suggest that the book begins with material which mimics and recalls older traditions (the theophany, David, and even Anat) and ends with similarly old recollections (David and Moses). Thus I posit that Micah comes to us wrapped in an envelope of ancient echoes.

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Germiquet, Edouard Ariste. "Paul and Barnabas in Lystra (Acts 14:8-20): the contextualization of the Gospel in a Graeco-Roman city." Thesis, Rhodes University, 1992. http://hdl.handle.net/10962/d1018213.

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This thesis will investigate the extensive Graeco-Roman characteristics of the Lystra speech and in so doing convey some clarity in the otherwise widely differing opinions held about it. This will be achieved by showing that Lystra was a Hellenistic city of some importance with a varied population. It will be argued that the initial reaction of the Lystrians to the miraculous healing of the cripple is to be understood as representing typical Graeco-Roman notions. This will include Luke's use of a legend which not only adds local colouring to the narrative but also introduces Graeco-Roman themes such as the blurring of the distinction between humans and gods and the custom of sacrifice. This contextualization immediately portrays the Graeco-Roman nature of the Lystrians' behaviour and attitudes. In addition to these themes it will be argued that the Lystrians are shown to being reliant on secondary notions of God, which when exposed to the proclamation of the apostles will prove to be inadequate. It will also be argued that the speech of the apostles is structured in a typically Graeco-Roman rhetorical form, where the errors are first exposed before the truth is presented. In conjunction with this structure it will be argued that the philosophical concept of which Dibelius has shown to be clearly presupposed in the Areopagus speech, is not only present in the Lystra speech but forms the philosophical basis on which it is structured. This concept explains the insistence by the apostles that they are human and that God has no need of such worthless things as sacrifices. It also explains the presentation of God's activity in creation and providence as an antithesis to a god who is in need. The Graeco-Roman aspects are brought to a close with the discussion of idea that an awareness of God does not depend on secondary notions acquired from legends or customs but that the truth is grasped through a process of reflection on creation and providence. This is an important notion in the speech for it exposes the Lystrians as being in need of a reorientation of their beliefs in God, away from those which are secondary to those which are primary and compatible with the truth.

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Latham, Jonathan Cyril. "Text and context : an examination of the way in which John's prologue has been interpreted by selected writers : Origen, Luther and Bultmann." Thesis, Rhodes University, 1988. http://hdl.handle.net/10962/d1004612.

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In chapter one of this work, as a preliminary to the formulation of the question that this thesis will attempt to answer, the changing understanding of the part played by the interpreter in the process of interpretation is discussed. This outline begins with the understanding of the role of the interpreter in liberal theology - where he is thought of as one who applies critical methods to the text in a detached and scientific way. After this the hermeneutic spiral is discussed - the formation of this model acknowledges to a greater degree the individual and human part played by the interpreter. This is followed by a brief examination of the most recent theories of interpretation in which meaning is regarded as residing not in the text but in the interpreter himself. The task of this thesis is to determine whether, as these recent theorists suggest, the reader creates meaning instead of reading out what somehow lies in the text itself. The task of this thesis is to ascertain, by studying the interpretationsof John's Prologue by Origen, Luther and Bultmann, whether the text does in fact operate as a series of sign-posts that pOint the interpreter to a destination within his own semantic universe. This may be determined by noting whether or not the contexts, i n the broadest sense, of these interpreters have played a formative part in their interpretations. contextual influences are regarded as existing wherever there is a procedure or meaning in the interpreter's commentary which one expe cts to find there as a result of one's knowledge of the interpreter's life and previous writings. Our research reveals that Orige n, Luther and Bultmann have produced three very different commentaries in which the common denominator is the formative influence of the interpreter's context. Each of these writers has produced an interpretation that is consistent, in both approach and theology, with their previous exegetical and theological thought. This indicates that contextual factors have played a significant part in determining their interpr etations of John 1 :1-18. It would appear that these interpreters have been led to find the meaning of John's Prologue not with reference to any new, unprecedented set of symbols, but with reference to their own, well-worn semantic universes. In the conclusion it is noted that this research appears to support what many modern theorists have said as to the locus of meaning in interpretation. In the conclusion it is also noted that many of the fears raised by these findings - that readers and writers, or speakers and hearers, may become so isolated and trapped in their own thought worlds that any real contact with the outside is impossible - may be groundless. These findings also point to a certain consistency between the interpreters and their communities. This refutes the fears as to the isolation and solitary development of the individual in that it points to a certain community or corporate aspect which plays a part in the development of the indivi dual's semantic universe .
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Warhurst, Amber. "Merging and diverging : the Chronicler's integration of material from Kings, Isaiah, and Jeremiah in the narratives of Hezekiah and the Fall of Judah." Thesis, University of St Andrews, 2011. http://hdl.handle.net/10023/1916.

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The phenomenon of inner-biblical interpretation and inter-textual replication of scriptural material within the Old Testament is receiving significant attention in current scholarship. Two narratives which are repeated three times in the Hebrew Bible provide a particularly fruitful case study for this type of research: the Hezekiah narrative (2 Kgs 18-20; Isa 36-39; 2 Chr 29-32) and the account of the fall of Judah (2 Kgs 24-25; Jer 52; 2 Chr 36). This study extends the contributions of redaction-critical, literary-critical, and text-critical studies examining the narratives of 2 Kings 18-20//Isaiah 36-39 and 2 Kings 24:18-25:30//Jeremiah 52 and emphasizes their subsequent reception in Chronicles. In addition, this investigation advances the discussion of the Chronicler's reliance upon and method of incorporating material from the Latter Prophets. It is the conclusion of this thesis that the Chronicler was familiar with the versions of the Hezekiah narrative and the account of the fall of Judah in both 2 Kings and the Latter Prophets. His method of handling these alternative accounts reflects both direct quotation (particularly in the case of 2 Kings) and indirect allusion to themes and idioms (with regard to the Latter Prophets). The result is a re-telling of Judah's history which is infused with hope for restoration as articulated by the Latter Prophets. By portraying an idealized account of Israel's past history which corresponds to prophetic descriptions of the nation's restoration, Chronicles illustrates the accessible, utopic potential held out to every generation of faithful Israel.

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Ingram, Douglas Nairn. "The ambiguity of Qohelet : a study of the ambiguous nature of the language, syntax and structure of the Masoretic text of Qohelet." Thesis, University of Stirling, 1996. http://hdl.handle.net/1893/2589.

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The premise upon which this thesis is founded is that the book of Qohelet is fundamentally ambiguous. Ambiguity is attached to all its major themes, and can be discerned in its language, syntax and structure. This has not been given due attention in previous works on Qohelet. The introduction considers the concepts of 'ambiguity' and 'meaning': it is crucial for the reader to understand what is meant in this thesis by these terms. 'Ambiguity' is understood as those aspects of the text whose indeterminacy requires the reader to fill in 'meaning' in order for a coherent reading to be produced: thus the reader's role is crucial, but is nonetheless restricted by the determinate schemata in the text. Part 1 explores the determinate schemata in Qohelet in an attempt to provide objective criteria against which the ambiguities may be set. Detailed attention is paid to the text in order to discern trends and patterns in the book. These are employed in an attempt to discover how the book as a whole and the sections within it are structured. Part 1 ends by asserting that it is ultimately futile to seek an overall structure or pattern to the book: this is an aspect of its ambiguity. Part 2 systematically examines linguistic and syntactical ambiguities in Qohelet, exploring the possibilities for interpretation according to the ways in which the reader fills in the gaps left by these ambiguities. The conclusion argues that the ambiguity of Qohelet is the primary reason for the hugely diverse interpretations of the book throughout its history, and for the many varied proposals for its structure. In this way it is a realistic reflection of an ambiguous world and the relationship between the people of this world and the God who made the world with all its ambiguities.

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Kamell, Mariam J. "The soteriology of James in light of earlier Jewish Wisdom literature and the Gospel of Matthew." Thesis, University of St Andrews, 2010. http://hdl.handle.net/10023/977.

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The epistle of James has been neglected in NT studies, caught between its relationship with Paul and the claim that it has no theology. Even as it experiences a resurgence of study, surprisingly no full-length survey exists on James as the epistle of “faith and works.” Approaches to James have neglected its soteriology and, in consequence, its theological themes have been separated or studied only in connection with Paul. As “moral character,” however, “faith” and “works” fit within a coherent theology of God’s mercy and judgment. This study provides a sustained reading of James as a Jewish-Christian document. Because James presents the “faith” and “works” discussion in context of “can such faith save?” (2:14), the issue becomes one of soteriology and final judgment. Both the “law of freedom” and the “word of truth” demand faithful obedience—the “works.” Moreover, God’s character and deeds in election form the basis for human “works” of mercy and humble obedience, while future judgment is in accordance with virtuous character. It has been established that James shares methodology and concerns with prior wisdom literature. This thesis therefore examines key ideas developing across the Jewish literature and Jesus’ teaching as presented by Matthew, and highlights developing views of God saving and judging his people. Within the first two chapters, James gives a high view of God’s work in calling and redeeming, providing wisdom to his people, and instilling the long-anticipated new covenant that they might live in obedience, humility and purity in accordance with his character and will. Because of God’s saving work, he justly judges those who fail to live mercifully, while his mercy triumphs for those who obey. God begins the work and sustains those who ask; but only those who submit to the “perfect law of freedom,” whose faith works, receive mercy when God enacts his final justice.

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Clark, Bruce. "Completing Christ's afflictions: : Colossians 1.24 in context." Thesis, University of Cambridge, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.607992.

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Gerber, Edward. "The scriptural tale in the Fourth Gospel : with particular reference to the prologue and a syncretic (oral and written) poetics." Thesis, University of Wales Trinity Saint David, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683084.

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Higgleton, Elaine Patricia. "Latin Gospel exegesis and the Gospel glosses in the thirteenth-century Old French translation of the Bible." Thesis, University of St Andrews, 1993. http://hdl.handle.net/10023/14126.

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This thesis investigates an aspect of the first complete translation of the Bible into French. It shows how the study of the Gospels glosses, hitherto considered of secondary importance by scholars, increases our understanding of the date and context of this translation. This thesis takes two complementary approaches to the gloss material: (a) a study of the likely Latin sources for these glosses, and (b) an investigation into their recurring themes and rhetorical construction, as a way of showing how far they fit into the tradition of Latin exegesis. Chapter one surveys existing scholarship and presents the methodology of the thesis. Chapter two is a handlist of Latin commentaries consulted. In chapters three to six, the main body of the thesis, a comparison is made between Latin gloss material from these commentaries and corresponding glosses in the French Gospels, Chapter seven presents the broad patterns which have emerged from this study, discussing the use of material and rhetorical techniques, as well as identifying remaining problems, namely, those of other types of source-text, and the question of multiple translators. Chapter eight contains a summary of the conclusions reached, and discusses the implications of these for our knowledge of this Bible translation. The glossator is revealed as someone with access to exegesis from several different traditions, not just commentaries, and as a person trained in Latin commentary technique, which he adapted for writing in the vernacular. The glossator is shown not to have copied literally from commentaries or other texts, but to have used material thoughtfully, and reworked it for his own purposes. That the glossator was learned, and that his glosses fit into the Latin exegetical tradition, are the major findings of this thesis, challenging previously-held views as to the fundamental worthlessness of these glosses.

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Wax, Kevin Patrick. "The intricate relationship between politics and religion in the Hebrew bible : the prophet Amos as a case study." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/85694.

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Thesis (PhD)--Stellenbosch University, 2013.
ENGLISH ABSTRACT: Politics, in modern society, has become intimately associated with poor governance, fraud and corruption, social decay, abuse of power, indifference to the plight of the poor, squandering of critical resources and self-enrichment. This situation has been further aggravated by the debate that religion and politics should be kept separate at all costs. The demand for social justice in marginalised communities has increased dramatically over the last few decades. The escalation of human conflict, poverty, social inequality and corrupt practices across the globe over recent years, demands a radical reassessment of how the human race engages politically, socially and economically with each other. Hebrew classical prophets such as Hosea, Amos, Isaiah and Micah have through their messages of condemnation, indictment, punishment and hope confronted the serious political and social challenges that prevailed during and subsequent to their time. They demonstrated immense bravery against the established order of the day as they proclaimed Yahweh’s gross displeasure and divine judgement for the manner in which those in power had treated the poor. Amos, in particular, has captivated scholars over many decades as they dissected every emotion, historical context, social structure, biblical tradition and literary convention in order to understand his message. This study is an attempt to re-evaluate the critical balance between politics and religion as demonstrated in the divine mandate provided to kings, centuries ago in the ancient Near East, to rule in a just and righteous manner. An examination of the role and function of the prophets, their relationship with the political and religious structures of the day as well as an exegetical study of selected Amos texts has been undertaken to determine how this social imbalance was addressed by the prophets. A general hypothesis is advanced to restore this intricate balance between modern politics and religion. The study further enables a theological re-evaluation of how this balance could possibly be pursued as a potential catalyst for its overall social restoration.
AFRIKAANSE OPSOMMING: Die politiek, in die hedendaagse samelewing, word nou geassosieer met swak regering, bedrog en korrupsie, sosiale verrotting, misbruik van mag, onverskilligheid teenoor die ellende van die armes, verkwisting van kritiese hulpbronne en selfverryking. Hierdie situasie word verder vererger as gevolg van ‘n debat wat daarop aandring dat die politiek en die godsdiens ten alle koste apart gehou moet word. Die aandrang vir sosiale geregtigheid in verarmde gemeenskappe het dramaties toegeneem oor die laaste dekades. Die progressiewe toename in menslike konflik, armoede, sosiale ongelykheid en omkopery wêreldwyd, die onlangse jare, vereis ‘n radikale herevaluering oor hoe die mensdom met mekaar oor die weg kom polities, sosiaal en ekonomies. Die Bybels-Hebreeuse profete soos Hosea, Amos, Jesaja en Miga het met hulle boodskappe van aanklag, straf en hoop die ernstige politieke en sosiale uitdagings wat gedurende hulle tyd geheers het gekonfronteer. Hulle het ongekende dapperheid gedemonstreer teen die destydse owerhede en so Jahwe se intense ontevredenheid en goddelike oordeel verwoord teenoor die swak behandeling van die armes. Amos, in die besonder, het geleerdes oor die dekades bekoor en elke emosie, historiese agtergrond, sosiale struktuur, tradisie en literêre konvensie is benut in ‘n poging om sy boodskap te verstaan. Hierdie studie is ‘n poging om die sensitiewe balans tussen die politiek en die godsdiens te her-evalueer in die lig van die beginsel van regverdige regering as goddelike mandaat wat reeds eeue gelede aan konings van die ou Nabye Ooste opgedra is. ‘n Ondersoek na die rol en funksie van die profete, hul verhouding met die politieke en godsdienstige strukture van hulle tyd, sowel as ‘n eksegetiese studie van geselekteerde Amos tekste word onderneem om te bepaal hoe hierdie sosiale onewewigtigheid hanteer is. ‘n Algemene hipotese word aan die hand gedoen om die ingewikkelde balans tussen die moderne politiek en godsdiens te herstel. Die studie kan verder van waarde wees deurdat dit ‘n teologiese herbesinning bied wat kan dien as ‘n moontlike katalisator vir algehele sosiale restorasie.

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Tracy, Elizabeth B. "See me! Hear me! : divine/human relational dialogue in Genesis." Thesis, University of St Andrews, 2013. http://hdl.handle.net/10023/3819.

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Popa, Adrian. "Proverbs and creation : a study in poetics and theology." Thesis, University of Wales Trinity Saint David, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683157.

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Raepple, Eva Maria. "The metaphor of the city in the Book of Revelation : a 'textual image' and incentive for imagination." Thesis, University of St Andrews, 2001. http://hdl.handle.net/10023/13458.

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'And I saw the city, the holy one, the New Jerusalem, coming down out of heaven from God, prepared as a bride, made beautiful for her husband. And I heard a great voice from the throne saying: "See, the home of God is among human beings, he will live with them and they will be his people and he himself, God, will be with them and be their God'. (Rev 21:2-3). Throughout history, the vision of a new city, the heavenly Jerusalem coming down from heaven has inspired human beings to dream about community, society, the world. It has been an incentive to turn unsatisfied longing into utopian idea and ultimately action. The fact that the language of the Apocalypse can inspire human imagination in a highly effective manner certainly contributed to the book's controversial role in the history of New Testament interpretation. The bizarre, often- paradoxical language seems to veil rather than reveal its message. Interestingly, the book never ceased to be an inspiration for artists. It is the thesis of this study that the text embedded world of the Apocalypse can impel the reader or audience into a new understanding of world and cosmos in a manner similar to visual arts. In contrast to conceptual language, art does not confine interpretation but opens space for imagination. Using artistic expression as paradigm therefore offers considerable insights regarding the striking language in the Apocalypse. In this context, a central image, the city as it appears most prevalent in Rev 1:19-3:22; 17:1-18:24 and 21:1- 22:5 is analysed as metaphorical material, which carries the power to incite the reader/audience to create mental images. To imagine provides a vital step in a dynamic interpretive process of understanding in which significant aspects of the metaphor of the city become textual visuality.

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Rankin, Dave Murray. "The inaugural throne-room vision of the Book of Revelation : its background, content and context." Thesis, University of St Andrews, 2002. http://hdl.handle.net/10023/13460.

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Our mandate in this thesis is in essence to tackle and complete two inter-linked, tripartite tasks. Firstly, the sources and traditions of the inaugural throne-vision of the Apocalypse (Rev. 4-5) will be considered; its contents and omissions will be closely examined; and its progressive context will be traced throughout the book with special attention being given to its relationship with the final eschatological vision (Rev. 21-22). Secondly, in parallel and in conjunction with these first three objectives, there is a further threefold consideration which stems from this primary analysis. This secondary concern will deal with the doctrine of God, the Christology of the Lamb, and the eschatological hope of the Christian. These tasks will serve to firmly anchor Revelation in its Jewish traditional background, and John's methods employed in handling these sources will be described. The comparison of the inaugural and the final throne-room visions will be made, and also their resemblance with and difference from other throne-room scenes will be highlighted. Finally John's theological messages, that develop from this, will be detailed.

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Giles, Wendy Pauline. "The influence of direct speech on the plot development and characterization in the Book of Judith." Thesis, University of St Andrews, 1995. http://hdl.handle.net/10023/13506.

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Although the Book of Judith has been thought to reflect a historical situation, this is not necessarily the case, and more recent literary critical studies have provided greater access to its intricacies. Judith contains a number of direct speeches, and direct speech in Hebrew literature in general, influences both plot development and characterization. This thesis is a discussion of how the direct speeches in Judith influence both its plot development and characterization. Since a number of the speeches contain irony, special attention has been given to this literary device.

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Larsen, Brian. "An interaction of theology and literature by means of archetypal criticism, with reference to the characters Jesus, Pilate, Thomas, the Jews, and Peter in the Gospel of John." Thesis, University of St Andrews, 2001. http://hdl.handle.net/10023/13419.

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This thesis explores the interaction of literature and theology by means of archetypal criticism with specific reference to certain characters in the Gospel of John. Northrop Frye's system of archetypal literary criticism consisting of the four mythoi or archetypes of romance, tragedy, irony and satire, and comedy forms the governing framework and means of exchange between literature and theology. This synchronic interaction is centered on Jesus, an innocent man acting on behalf of others, as romance; Pilate, unable or unwilling to act justly in an unwanted and unavoidable particular circumstance, as tragedy; Thomas and the Jews, variations on the theme of seeing and not seeing as irony; and Peter, who denies Christ and later recovers, as comedy. These characters' function as points of exchange, each reaching their defining literary and theological climax during the crucifixion events. Within the FG's narrative these characters also serve as imaginative points of contact and identification for the reader at which the reader's own faith response may be placed within the literary and theological milieu of the Fourth Gospel. Conceptually, Jesus and romance, Pilate and tragedy, Thomas, the Jews, and irony, and Peter and comedy may be characterized by representation, reduction, negation, and integration, respectively. The variable between these four mythoi and between these characters is the relationship between a belief or an ideal and experience or reality assumed by the work as a whole and/or assumed and displayed by each character.

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Rudman, Dominic. "Determinism in the Book of Ecclesiastes." Thesis, University of St Andrews, 1998. http://hdl.handle.net/10023/13794.

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This thesis considers the evidence for current assertions that the book of Ecclesiastes is a deterministic work composed during the Hellenistic period. It reviews the linguistic and socioeconomic arguments for its dating either to Persian or Hellenistic times, and concludes in favour of the latter (Chapter 1). An examination of key terms occurring in passages thought to be deterministic follows. The contexts in which these terms are used support the thesis that Qohelet was a determinist, and that this concept is expressed in the catalogue of seasons in 3:1-8 (Chapter 2). Recently, Joseph Blenkinsopp has challenged deterministic readings of 3:1-8 on new grounds: this thesis provides a response to the specific criticisms raised by his article (Chapter 3). Thereafter, it goes on to discuss the question of whether "the work of God" and "the work which is done under the sun" are equivalent, providing fresh evidence is produced to demonstrate that this is indeed the case (Chapter 4), and offering a new explanation as to how Qohelet may have reconciled the concept of determinism with free will (Chapter 5). Thereafter, it considers the activity of God in the sphere of human emotions and concludes that the ultimate decision not just about what human beings do, but about what they feel, rests with God (Chapters 6, 7). Finally, this thesis views the determinism of Ecclesiastes against its Jewish background and possible Stoic sources : it reaches the conclusion that Qohelet's thought and manner of expression is fundamentally Hebraic but that he probably had some knowledge of Stoic determinism as well (Chapters 8, 9). The apparent connection with early Jewish deterministic texts and Stoicism supports the current consensus that the book of Ecclesiastes was composed in the period 250-225 B.C.E.

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Cronje, Stephanus Ignatius. "Jesaja net een boek? : die pendulum swaai terug (Afrikaans)." Thesis, Access to E-Thesis, 2002. http://upetd.up.ac.za/thesis/available/etd-10242005-123-12/.

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Yokota, Paul. "Jesus the Messiah of Israel : a study of Matthew's messianic interpretation of scripture as a contribution to narrative study of his Christology." Thesis, University of St Andrews, 2005. http://hdl.handle.net/10023/11127.

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The purpose of this thesis is to study Matthew's messianic interpretation of Scripture as a contribution to narrative study of his Christo logy. While narrative approach to the Gospels has been appreciated in Gospel studies, it has often failed to take seriously into account the distinctive nature of the Gospel text, that is, its relation with the Old Testament. Thus, in order to remedy this deficiency of the narrative approach, this thesis attempts to study Matthew's messianic interpretation of the Old Testament and integrate the results of it into understanding of Matthew's narrative presentation of Jesus. The study of Matthew's messianic interpretation of the Old Testament, furthermore, helps us to understand Matthew's Christology in its historical context from which early narrative criticism has tended to distance itself. This thesis attempts to explore early Jewish messianic interpretation of the Scripture so as to understand the significance or effect of Matthew's messianic interpretation of the Old Testament upon the implied reader of Matthew.

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Petrotta, Anthony J. "The Book of Micah : studies in the text, versions and history of interpretation, with special reference to Micah 4:14-5:5." Thesis, University of St Andrews, 1985. http://hdl.handle.net/10023/13799.

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Such, W. A. "Τὸ βδἐλυγμα tὴζ ἐρημὡδ εωv in Mark 13:14 : its historical reference and its impact in Mark 13 and in the context of Mark's gospel." Thesis, University of St Andrews, 1998. http://hdl.handle.net/10023/14149.

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In spite of the wealth of material on Mark 13:14 the phrase [greek characters] has not been syntactically exegeted sufficiently in respect to chapter 13, nor its place assessed in the formation of Mark's gospel. Our study demonstrates the fundamental significance of v.14 as the syntactical focal point of vv.5-13, that content, temporal indicators and link words are shaped syntactically in w.5-13 to peak at v.14, and that [greek characters] is uniquely to of v.4. A realization of this connection is the single indispensable clue unlocking eschatological notions in chapter 13. Further, by positing that v.14, coupled with v.26-27, produces a double focus in the chapter, we demonstrate its importance for vv.15-37. The advent of [greek characters] is the sign launching the end-time setting in motion an imminent parousia. This sign is connected with the Jerusalem temple's destruction by the Roman commander Titus in September 70 C.E. Titus is the referent in 13:14, though our contention is that originally in pre-Markan material in v.l4, the reference was to the crisis in 39-41 C.E. when the emperor Gaius Caligula attempted to erect an image of himself in the temple in Jerusalem. Mark obtained material from this episode and adapted it to indicate not the deified image of a Roman emperor but an individual abominator, Titus, who was [greek characters]. An examination of Josephus' War demonstrates that Judeans inhabiting the region after September 70 C.E. were in a position to flee according to 13:14b. Mark's Jewish Gentile community, located in Syria or one of the Transjordanian Hellenistic cities, must brace itself for a worsening period of turmoil in the light of the operational end-time sign in the temple in Jerusalem. The task of the community is to proclaim the gospel among the nations (13:10). Their final vindication will occur with the parousia of the Son of Man.

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Cousland, J. R. C. "The crowds in the Gospel of Matthew." Thesis, University of St Andrews, 1992. http://hdl.handle.net/10023/14106.

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Of the three major groups in Matthew's gospel, the disciples, the Jewish leaders and the crowds, it is the last of these, the crowds, which is most ambiguous. While the disposition of the disciples and the Jewish leaders toward Jesus is readily apparent, it is less so with the crowds. They have been characterized as ambivalent in their relationship to Jesus, and this ambivalence is borne out by the fact that some scholars have readily interpreted them in a negative light, others in a more positive light. As neither of these interpretations is especially compelling, the problem of the crowds has reached a critical impasse. It is the intention of this work to resolve this impasse, and explain the ambiguities of Matthew's portrayal, by offering a full-fledged examination of Matthew's understanding of the ὄχλοι. It begins by analyzing Matthew's use of the word ὄχλος, and determines that this word alone is used to refer to the crowds, and denotes a specific group. Matthew does rely on his sources for his portrayal of the crowds, but he has both clarified and stylized the portrayal. When Matthew's contradictory mission directives are analyzed, it emerges that the crowds are Jewish. After defining the crowds, it goes on to examine the crowds' actions and statements. It begins with a discussion of the crowds following of Jesus, and determines that the crowds follow Jesus not out of a "qualitative allegiance", but because they are needy. The crowds' astonishment in the face of Jesus' words and deeds does not indicate commitment on their part, but rather an incipient favourable response to Jesus. Their use of the title "Son of David" indicates a growing insight into Jesus' true nature, but one that ultimately fails to develop. Their designation of Jesus as "a prophet" indicates the inadequacy of their perceptions. It also adumbrates their final rejection of Jesus, a rejection which culminates in their joining with their leaders to accept responsibility for Jesus' death. The reproaches levelled against the crowds by Jesus in chapter 13 do not readily fit in with this portrayal of the crowds of Jesus' day, and are best seen as referring to the experience of Matthew's church. When the crowds are examined in the timeframe of Matthew's church, they are best regarded as Jews, and not members of Matthew's church. They are attracted to the church because of its authority to heal and forgive sins. They attach themselves to the community in large numbers, listen to the church's kerygma, but ultimately fall away when the church loses its thaumaturgic ability. Persecution by the Jewish leaders, particularly the Pharisees, may have provoked this crisis. After this, the crowds no longer heed the community's message, and appear to fall back under the sway of the Pharisees. Matthew's church reproaches the crowd for its obduracy, and embarks on its mission to all nations. The ambiguity in Matthew's depiction of the crowds is the result of two factors. In his portrayal of the crowds of Jesus' day, the ὄχλοι are used with two contradictory intentions in mind. On the one hand, they are used christologically to enhance the picture of Jesus, and to represent the side of Israel which welcomes its messiah. On the other hand, they are used apologetically, to show how Israel missed its messiah and ended up putting him to death. The second reason for the ambiguity of Matthew's account, is that the crowds sometimes, particularly in Matthew 13, represent the crowds of Matthew's day. This juxtaposition of the two temporal levels produces a refracted picture of the crowds, which also makes them appear ambiguous.

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Murayama-Cain, Yumi. "The Bible in imperial Japan, 1850-1950." Thesis, University of St Andrews, 2010. http://hdl.handle.net/10023/1717.

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This thesis undertakes to apply some of the insights from postcolonial criticism to understand the history of Christianity in Japan, focusing on key Christian thinkers in the period since Japan’s national isolation ended in the mid 19th century. It studies these theologians' interaction with the the Bible as a “canonical”text in the Western civilisation, arguing for a two-way connection between Japan’s reception of Christianity and reaction to the West. In particular, it considers the process through which Christianity was employed to support or criticise Japan’s colonial discourse against neighbouring Asian countries. In this process, I argue that interpretation of the Bible was a political act, informed not simply by the text itself, but also by the interpreter’s positionality in the society. The thesis starts by reviewing the history of Christianity in Japan. The core of the thesis consists of three chapters, each of which considers the thought of two contemporaries. Ebina Danjo (1866-1937) and Uchimura Kanzo (1861-1930) were two first-generation Christians who converted to Christianity through missionaries from the United States, and responded to Japan’s westernisation and military expansion from opposite perspectives. Kagawa Toyohiko (1888-1960) and Yanaihara Tadao (1893-1961) spoke about the country’s situation in the years preceding the Asia-Pacific War (1941-1945), and again reached two different conclusions. Nagai Takashi (1908-1951) and Kitamori Kazo (1916-1998) were Christian voices immediately after the war, and both dealt with the issue of suffering. Each chapter explores how the formation of their thoughts was driven by their particular historical, economic, and social backgrounds. The concluding chapter outlines Christian thought in Japan today and deals with the major issue facing Japanese theology: cultural essentialism.

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Oktober, Pedro Aden. "Dissipelskap: 'n uitdaging vir die Kerk van die een-en-twintigste eeu na aanleiding van die Markus-evangelie." Thesis, Stellenbosch : University of Stellenbosch, 2006. http://hdl.handle.net/10019.1/2081.

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Thesis (MPhil (Old and New Testament. Bible Interpretation))--University of Stellenbosch, 2006.
This study deals with discipleship as a challenge to the church in the twenty first century, with the Gospel of Mark as a starting-point. Discipleship is after all the heart of the Gospel of Jesus Christ. It embraces the whole of the church’s existence; identity and integrity. Evans (2001:30) exclaims: “To be a true disciple, one must accept the fate of the Master; and the Master’s fate is inextricably bound up with his identity, purpose, and mission. True Discipleship cannot emerge in isolation from true Christology.”

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Adcock, James Seth. "A comparative study of the Hebrew and Greek text forms of Jeremiah 10:1-18." Thesis, University of St Andrews, 2015. http://hdl.handle.net/10023/11968.

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I wish to argue the following points: 1. MT Jeremiah gives a more complex text form in its more intricate poetic structure and, therefore, represents a more ancient or earlier form of verses 10:1-18. 2. LXX Jeremiah demonstrates later interpretative and textual developments in its logical structure of verses 10:1-18, which gives emphasis to verse 11 in its structural placement of verse 9 within that of verse 5, along with the necessary deletions of verses 10:6-8 and 10. 3. Qumran, apocryphal, and pseudepigraphtical material demonstrate the cultural and scribal milieu that readily explains the alterations evident in the Septuagint text form of 10:1-18. These three primary arguments will be expressed in greater detail in chapters 2, 3, and 4. Chapter 2 concerns the Masoretic text form of 10:1-18 and explicates its text form's structure. Chapter 3 discusses the Septuagint text form of 10:1-18 and analyzes its textual developments and translation technique. Chapter 4 surveys Second Temple Period Jewish literature that contains the text of Jer 10:1-18 or references its material. I will study Jeremiah 10:1-18 with the traditional tools of textual criticism along with other biblical criticisms as well. In this thesis, I wish to argue that the texts of 4Q71 (4QJerb) and LXX Jer 10 show evidence of a secondary nature in comparison to the MT tradition as reflected in 4Q70 (4QJera). The abbreviation of the passage and the transposition of 10:9 within 10:5 reflected in 4Q71 and LXX 10 demonstrate an easier and later textual variant in comparison to the more original text form of MT Jer 10. I shall observe that 4Q71 and LXX Jer 10:1-18's alterations to MT's older text form were done for the sake of attempting to smooth out the logical flow of the pericope.

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De, Milander Cornelia. "Contemporary implications of the first-century counter-ethos of Jesus to the scripted universe of gender and health in John 4 & 9 : a narrative-critical analysis." Thesis, Stellenbosch : Stellenbosch University, 2015. http://hdl.handle.net/10019.1/96942.

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Thesis (MTh)--Stellenbosch University, 2015.
ENGLISH ABSTRACT: South Africans are confronted on a daily basis with the social inequality among individuals which greatly inspires violence, victimisation, discrimination and life-denying ethos. These acts of injustice are not simply inspired by formal laws and policies, but spurred on by various ideological and symbolic categories and power structures. In a way, social behaviour can be said to be ‘scripted’ by the ideologies, perceptions and language internalised, normalised and passed on within society at large. One does not have to look very far to see the way in which this ‘script’ functions in South Africa and what impact the pre-determined and ‘scripted’ identity markers of gender and health have on individuals and groups, as categories like man, woman, HIV positive, and disabled already trigger a set of preconceived ideas and expectations regarding these individuals. The normalisation of this ‘script’ and its social hierarchies is extremely counter-productive as it often pre-determines the value, abilities, potential, limitations and ‘appropriate’ ethos of individuals and groups on the basis of the categories they fall into. The scripted nature of society is however not a twenty-first century phenomenon, but something deeply integral also to life in first century Palestine. This script interpreted, determined and reinforced the prescribed status, agency and ethos of different individuals and identity markers of health and gender were paramount in this process of scripting. Part of this ‘scripted’ world was Jesus of Nazareth. However, upon reading the narratives of John 4:1-42 and 9:1-41, it would appear that the relationship between the societal script and the actual ethos of Jesus was anything but simplistic. Upon reading these two episodes against the grain of the first century societal script, Jesus’ ethos as a Jewish man in relation to a somewhat questionable Samaritan female and blind and impure beggar brings forth some inconsistencies toward the script. It would seem as if Jesus was reluctant to read his context one dimensionally and simply comply with popular custom and ideology. The aim of this study would therefore be to explore whether these inconsistencies between the societal script and the ethos of Jesus could be of any significance in an analogously scripted twenty-first century South Africa, a society pleading for critical reflection upon the societal script. When the possible ‘counter-ethos’ of Jesus is considered, faith communities might be challenged to embrace the fragility of social categories and hierarchies and perhaps embody a similar critical attitude and ethos toward the life-denying societal script and its taken-for-granted assumptions.
AFRIKAANSE OPSOMMING: Suid-Afrikaners word daagliks gekonfronteer met die sosiaal ongelyke stand van ons samelewing. Hierdie ongelykhede is grootliks verantwoordelik vir geweld, viktimisasie, diskriminasie en nie-lewensgewende etos. Die bogenoemde word egter nie bloot deur formele wette geïnspireer nie, maar aangevuur deur verskeie ideologiese en simboliese kategorieë en magstrukture. Sosiale gedrag kan as’t ware gesien word as ŉ voorafbepaalde teks, ondersteun deur die ideologieë, persepsies en taal wat ons internaliseer, normaliseer en aan ander oordra. Hierdie voorafbepaalde ‘samelewingsteks’ is uiters prominent in Suid-Afrika, waar ŉ bepaalde status, etos en grense dikwels aan individue gegee word op die basis van identiteits-merkers van onder andere gender en gesondheid. Die identifisering van iemand as man, vrou, MIV positief, gestremd, ensovoorts spreek ideologiese boekdele van hul plek, doel en perke in die samelewing. In hierdie sin dien die vooropgestelde ‘samelewingsteks’ ŉ uiters teenproduktiewe rol, aangesien dit die waarde, vermoëns, potensiaal, en ‘korrekte’ etos van individue vooraf bepaal op grond van die simboliese kategorieë waarin hul val. Die voorafbepaalde ‘samelewingsteks’ herbevestig dikwels sosiale hiërargieë, wat ongeregtigheid normaliseer en bevorder. Hierdie is egter nie net ŉ een-en-twintigste eeu se verskynsel nie, maar iets wat al reeds prominent voorgekom het in eerste eeu se Palestina. Hierdie ‘samelewingsteks’ het die gepaste status en etos van verskillende individue bepaal op die grond van identiteits-merkers, soos die van gender en gesondheid. Dit is ook die samelewing waarin Jesus van Nasaret homself bevind het. Wanneer die narratiewe van Johannes 4:1-42 en 9:1-41 gelees word, kom dit egter voor asof die verhouding tussen hierdie ‘samelewingsteks’ en die etos beliggaam deur Jesus kompleks was. Wanneer die twee episodes in lig van die voorafbepaalde ‘samelewingsteks’ gelees word, blyk Jesus, ŉ Joodse man, se etos teenoor ŉ redelike verdagte Samaritaanse vrou en blinde en onreine bedelaar in spanning te wees met die etos aan hom voorgeskryf. Dit sou voorkom asof Jesus gewaak het teen die eenvoudige beliggaming van wat deur die ‘samelewingsteks’ as gehoord voorgeskryf en verwag is. Die doel van hierdie studie sou daarom wees om te ondersoek of die spanning tussen die eerste eeu se ‘samelewingsteks’ en die ware beliggaamde etos van Jesus enigsins betekenisvol kan wees in lyn van die een-en-twintigste eeu se voorafbepaalde ‘samelewingsteks’ in ŉ land wat ryp is vir kritiese refleksie op dit wat as ‘normaal’ en ‘korrek’ beskou word. Die moontlike ‘kontra-etos' van Jesus kan geloofsgemeenskappe uitdaag om die broosheid van sosiale en simboliese kategorieë en hiërargieë aan te gryp en ŉ soortgelyke kritiese houding en etos teenoor die nie-lewegewende ‘samelewingsteks’ en sy voorveronderstellings te beliggaam.

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Wax, Kevin P. "Political ideology : perspectives from the Bible." Thesis, Stellenbosch : Stellenbosch University, 2002. http://hdl.handle.net/10019.1/53004.

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Thesis (MPhil)--Stellenbosch University, 2002.
ENGLISH ABSTRACT: Modern society is plagued by an intense conflict of political ideologies. These conflicts in many instances reflect very serious religious overtones. Each person or group claims the right to react to socio-political issues on the basis of their own worldviews that are shaped by their cultural backgrounds, religious belief systems and political ideals. Human diversity serve to complicate matters even more and has in many instances found expression in political and religious intolerance, a fact testified to by the large-scale abuse of human rights that took place with increased intensity in the 20th century. Many Christians have failed to challenge the injustices that have resulted from these political ideologies and have instead opted to become 'apolitical' or simply hiding behind the argument that politics and religion does not mix. The author through a careful study of biblical political structures in the ancient Near East attempts to demonstrate the extent to which political ideologies of communities were influenced by the cultural milieu within which they existed. The feelings of ambivalence we experience in our faith are a direct result of these influences. An understanding of political ideology from a biblical perspective is essential to understand current world conflicts especially those that relate to the Middle East region. The author also argues for a reconciliation of politics and religion in the collective psyche of Christians. This would enhance a sense of sociopolitical responsibility in terms of the biblical mandate. The responsibility of government structures in terms of this mandate is also important and needs to be emphasised. The primary responsibility of any government is the welfare of its citizens and the management of public resources in an orderly, moral and efficient manner. A large percentage of government officials find it extremely difficult to face up to the challenge. The perspectives presented not only gives one insight into the historical development of biblical political worldviews. but presents us with challenges to pursue opportunities for peace and justice that would recognise and advance human dignity, human equality and human responsibility.
AFRIKAANSE OPSOMMING: Die moderne samelewing is oorweldig deur konflikte van politieke ideologies. Hierdie konflikte is in baie gevalle 'n weerspieëling van baie ernstige godsdienstige motiewe. Elke persoon of groep behou hom die reg voor om te reageer op socio-politiese aangeleenthede op grond van 'n eie wêreldsiening wat geskep word deur kulturele agtergronde, godsdienstige geloofsstelsels en politieke ideale. Menslike verskeidenheid maak hierdie aangeleenthede meer ingewikkeld en het in baie gevalle gelei na politieke en godsdienstige onverdraagsaamheid. Dit het verder aanleiding gegee tot die grootskaalse menseregte skendings wat plaasgevind het met groter intensiteit gedurende die 20ste eeu. Vele Christene het nie daarin geslaag om die uitdagings van ongeregtighede, wat voortspruit uit hierdie politieke ideologieë, die hoof te bied nie en het verkies om of hulself as 'apolities' te verklaar of om te argumenteer dat politiek en die godsdiens nie bymekaar hoort nie. Die skrywer, deur 'n indringende studie van bybelse politieke strukture van die ou Nabye Ooste te onderneem, poog om te demonstreer dat politiek ideologies gekleur was deur die kulturele samestelling van die gemeenskap. Gevoelens van ambivalensie wat ons ervaar in ons geloof is regstreeks as gevolg van hierdie omstandighede. Politieke ideologie vanuit 'n bybelse perspektief gee vir ons die geleentheid om huidige wêreldkonflikte beter te verstaan veral dit wat betrekking het op die Midde Ooste streek. Die skrywer stel ook voor die versoening van politiek en die godsdiens in die kollektiewe psige van Christene. As gevolg hiervan word die socio-politiese verantwoordelikheid van die Christen verhef in lyn met die bybelse mandaat. Die verantwoordelikheid van regerings strukture in terme van hierdie mandaat is ook belangrik en behoort beklemtoon word. Die primêre doel van enige regering is die welvaart van sy burgers sowel as die bestuur van sy openbare hulpbronne op 'n ordelike, sedelike en doeltreffende manier. 'n Groot aantal regeringsbeamptes vind dit moeilik om hierdie uitdaging die hoof te bied. Hierdie perspektiewe, wat hier aangebied word, gee nie net vir ons insig tot die historiese ontwikkeling van bybelse politieke wêreldsieninge nie, maar daag ons uit om geleenthede vir vrede en geregtigheid wat menslike waardigheid, menslike gelykheid en menslike verantwoordelikheid erken, na te jag.

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Blois, Isaac. "Mutual honor as motivation : the boasting motif in Phil 1:26 and 2:16." Thesis, University of St Andrews, 2017. http://hdl.handle.net/10023/12442.

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This thesis 1) argues that Paul's use of the boasting motif in Philippians (1:26; 2:16; cf. 3:3) presents a mutual boast in which three parties participate: Paul, the Philippians, and God/Christ, and 2) demonstrates that such mutual boasting is both theologically warranted and culturally intelligible. The theological warrant for mutual boasting or honor appears through attending to the wider contexts of the Scriptural texts to which Paul alludes in the key exhortation section of the epistle (2:12-16), most importantly his allusion to Deut 32:5 in Phil 2:15 and to Isa 49:4 in Phil 2:16. The wider context of Deut 32 includes reference to the covenant ceremony at the close of the law-code (Deut 26:16-19), where mutual honor appears in the relationship established between YHWH and Israel, with Israel being exalted to become a καύχημα for YHWH (Deut 26:19 LXX). The wider context of Isa 49:4 incorporates the important motif of the reward of the Servant (Isa 49:4b; 53:12), whose calling to facilitate Israel's glorious restoration (42:6-9; 49:6), though his labor was “in vain” (49:4), gains YHWH's promise that the Servant himself will be glorified (49:5). By drawing on both of these Scriptural contexts Paul presents the mutual honor arising from the Philippians' obedience as the eschatologically restored “children of God” (Phil 2:15) as engendering a καύχημα that is mutually shared between themselves (cf. 3:21), God who receives the glory from their righteousness (1:11), and Paul as the servant figure whose labor among them is now “not in vain” (2:16). This presentation of mutual boasting would also have been culturally intelligible in light of the nature of friendship and family relationships in the Roman world of first-century Philippi. Paul presents his relationship with the Philippians in terms both reminiscent of friendship and overtly drawn from kinship relations (cf. ἀδελφοί in 1:12, 14; 3:1, 13, 17; 4:1). In the Greco-Roman world, these two relational paradigms were conspicuous in their promotion of mutual honor, since friends were expected to work toward each other's honor, as were brothers. In view of the cultural expectation of sharing honor, friends and brothers were also able to deploy the reality of mutual honor for the purpose of exhortation, as can be seen in the rhetoric of Roman letter writers. In particular, Cicero, Seneca, and Fronto presuppose in their letters the motivational power that appealing to a regard for mutual honor has when issuing advice or commands. It is in the final chapter of this study that we treat Paul's motivation of the Philippians towards obedience by drawing on this cultural script of mutual honor as the “vehicle” for communicating his theology, appealing to such mutual honor at 2:16 to motivate the Philippians to “work out their salvation with fear and trembling” (2:12) and to “do all things without grumbling or disputing” (2:14).

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Roxborough, David. ""Futurity is in this moment" : millennial prophecy and Blake's Bible of hell." Thesis, McGill University, 2000. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=33313.

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The social atmosphere in England at the end of the eighteenth century abounded with visions of new heavens and new earths propagated by political and religious writers. To some, the French Revolution was incontrovertible evidence that the Day of Judgement was near, and that the end of the century would coincide with the end of time. To others, elaborate mathematical calculations produced the same conclusion. Many writers became self-proclaimed prophets who depicted new revelation of the future in detail, and their audience became a culture of anticipation who eagerly awaited the fruition of prophecy and the descent of the New Jerusalem. William Blake was at once related and opposed to this Literature of Anticipation. The collection of illuminated texts known as his "Bible of Hell" adopts the familiar form of prophecy, but acerbically criticizes the action---or inaction---of Blake's contemporaries, and seriously questions the foundation of Christian theology and the beneficence of the Christian God. What emerges from Blake's Bible is a concept of prophecy that stresses an immediacy of vision in sharp contrast with the fruitless waiting of millennialist prophets, and an internal locus of responsibility that dissolves all ties to tyrannical authority.

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Cozart, R. "An investigation into the significance of the promise of a new Exodus of Israel in the Letter to the Ephesians." Thesis, University of Wales Trinity Saint David, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683100.

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Mosse, Martin. "The three gospels : the synoptic problem in the light of ancient history." Thesis, University of Wales Trinity Saint David, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683202.

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39

Shin, Bong Chur. "New Exodus motif in the Letter to the Hebrews." Thesis, University of Wales Trinity Saint David, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683246.

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Henry, John. "Unclarity of expression in the letters of John and its elucidation according to four recent commentaries." Thesis, University of Wales Trinity Saint David, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683348.

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Sullivan, Steven Paul. "Text and context : the use of the Isaianic new Exodus in Romans 9-11." Thesis, University of Wales Trinity Saint David, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683087.

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Jung, Gun. "Revelation and language : a study in Eberhard Jüngel's trinitarian approach to the doctrine of the Bible." Thesis, University of Wales Trinity Saint David, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683345.

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Jamieson, Robert Bruce. "Purging God's People and Place: Levitical Sacrifice as a Prolegomenon to Hebrews." Thesis, 2014. http://hdl.handle.net/10392/4611.

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Chapter 1 first establishes the study's methodology, then explores Hebrews' interest(s) in Leviticus as a pathway into Leviticus itself, sketching Hebrews' appropriation of the Day of Atonement, the high priest as sacrificial officiant, daily sacrifices, the inauguration of covenant and cult, and the twofold conception of purifying God's people and place. Chapter 2 offers a portrait of Levitical sacrifice, first examining its creational foundations, canonical precursors, and covenantal context, then surveying the various types of sacrifices. Following this, two topics which receive more detailed attention are the Day of Atonement and the forensic logic running through the cult, the latter seen in (1) the links between priesthood, sacrifice, and wrath, (2) the blood canon of Leviticus 17:11, (3) the concept of sin-bearing, and (4) the "biological" and "legal" nature of impurity. Chapter 3 briefly outlines some of the answers this survey of Leviticus brings to the text of Hebrews then details a number of questions it raises which subsequent study of Hebrews should engage.

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Sauvage, Mariá Esther. "A critical edition of Enrique de Villena’s Tratado de la lepra." Thesis, 1999. http://hdl.handle.net/2429/9757.

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This thesis presents the first critical edition of the Tratado de la lepra by Enrique de Villena, and proposes to determine its relationship with the biblical exegesis of the Middle Ages. The study connects the treatise firmly with the exegetical tradition represented by Nicholas of Lyra. Enrique de Villena (1384? -1434) is a controversial figure of the late Castilian Middle Ages. Of noble birth, his quest for knowledge set him apart from his social class who traditionally pursued military careers at a time when Spain was still engaged in the Reconquista with the Moors. Villena's neglect of his role, together with the antagonism between his grandfather and the Castilian Court, deprived Don Enrique of the wealth and property that was rightfully his and forced him to lead a life not befitting a man of his social status. Villena was a self-educated 'humanist'. His pursuit of knowledge took him to the most varied disciplines, as is amply shown in the themes of his many writings. They range from lessons on how to become a 'royal carver' to rules for writing poetry, from superstitions to mythological and biblical exegesis. He supports his points of view with great agility, quoting renowned authorities of the Middle Ages and the Antiquity. Because of his vast knowledge and his attraction to unusual and obscure matters, Villena developed an unjustified and enduring reputation as a sorcerer. This reputation was specially reinforced after his death, when most of his books were sent to destruction by a royal edict. The Tratado de la lepra is a treatise on the interpretation of several passages of the biblical book of Leviticus, related to the occurrence of leprosy in walls, furniture, and garments. Villena tries to demonstrate 'scientifically' the feasibility of such an event, conferring absolute authority on the Bible. This work has been relatively overlooked by modern scholars, partly because the biblical passages it refers to are not ambiguous enough to justify the need for interpretation.

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Mtshiselwa, Vincent Ndikhokele Ndzondelelo. "Re-reading the Israelite Jubilee in Leviticus 25:8-55 in the context of land redistribution and socio-economic justice in South Africa : an African liberationist perspective." Thesis, 2015. http://hdl.handle.net/10500/19149.

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The main question of this research which focuses on the role of the Old Testament in the South African context is: If reread from an African liberationist perspective in the context of land redistribution and socio-economic justice in South Africa, could the Israelite Jubilee legislation in Leviticus 25:8-55 offer liberating and empowering possibilities for the poor in South Africa? Methodologically, both the historical-critical method and the African liberationist approach are employed in the present study. The exegesis of Leviticus 25:8-55 in which the historical-critical method is employed lays the foundation for the contextualisation of the issues arising from the exegesis. Furthermore, within the African liberationist framework, the South African context served as a lens to interpret Leviticus 25:8-55. Significantly, this study shows the misuse of power on the part of the rich élites to confiscate productive land from the poor Israelites in the pre-exilic setting. Not only were the rich élites elevated at the expense of the poor, the Levites were equally favoured economically in the Babylonian period. In post-exilic Yehud, of significance is the fact that the Jews were faced with the challenge of loss of land, indebtedness and poverty. The striking parallels between the contexts from which the text of Leviticus 25:8-55 emerged and the context of the modern reader of the Bible in South Africa are shown. It is revealed that African-South Africans who lost their productive land during the colonial and apartheid eras continue to experience indebtedness and poverty. At the same time, the political élites contribute to the present disproportionate benefits from land ownership and socio-economic injustice in the country. Like the context of Leviticus 25:8-55, in South Africa, the rich continue to be richer while many African-South Africans are trapped in the poverty cycle. In the end, it is argued that when re-read from an African liberationist perspective and in the context of the land redistribution and socio-economic justice discourse, Leviticus 25:8-55 can contribute positively to the redress of inequality and consequently to poverty alleviation in South Africa.
Philosophy, Practical & Systematic Theology
D. Litt. et Phil. (Biblical Studies (Old Testament))

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Beer, Leilani. "The role of the priests in Israelite identity formation in the exilic/post-exilic period with special reference to Leviticus 19:1-19a." Thesis, 2021. http://hdl.handle.net/10500/27842.

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Bibliography: leaves 289-298
Source-criticism of the Pentateuch suggests that the priests (Source P) alone authored the Holiness Code – the premise being that Source P forms one religious, literate and elite group of several. Through the endeavor to redefine Israelite identity during the Neo-Babylonian Empire of 626–539 BCE and the Achaemenid Persian Empire of 550–330 BCE, various ideologies of Israelite identity were produced by various religious, literate and elite groups. Possibly, the Holiness Code functions as the compromise reached between two such groups, these being: the Shaphanites, and the Zadokites. Moreover, the Holiness Code functions as the basis for the agreed identity of Israel as seen by the Shaphanites and the Zadokites. Specifically, in Leviticus 19:1-19a – as being the Levitical decalogue of the Holiness Code, and which forms the emphasis of this thesis – both Shaphanite and Zadokite ideologies are expressed therein. The Shaphanite ideology is expressed through the Mosaic tradition: i.e., through the Law; and the Zadokite ideology is expressed through the Aaronide tradition: i.e., through the Cult. In the debate between the supremacy of the Law, or the Cult – i.e., Moses or Aaron – the ancient Near Eastern convention of the ‘rivalry between brothers’ is masterfully negotiated in Leviticus 19:1-19a.
Old Testament and Ancient Near Eastern Studies
D. Phil. (Old Testament)

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Marran, Ernest Beukes. "Selfuitbeelding en Godsuitbeelding van die bidders van Psalms 6, 38, 51 en 130." Thesis, 2014. http://hdl.handle.net/10210/12556.

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Newton, Samuel Joseph Roy. "The Spirit of Sonship in the Johannine Corpus." Diss., 2018. http://hdl.handle.net/10392/5464.

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The high Christology and unique pneumatology of John’s gospel has often eclipsed the apostle’s teaching on the relationship of the believer to Christ and the Father through the Spirit in Johannine studies. This dissertation seeks to fill this gap by providing an exegetically-focused treatment of sonship in the Johannine corpus that gives special attention to the role of the Spirit in bringing God’s children to participate in the life of the Son and his relationship with the Father. The central thesis is that John, in a manner distinct from Paul’s metaphor of adoption, presents the sonship of believer’s as the result of the Spirit’s work of regeneration out of which flows faith and participation in Christ’s life as Son. At the heart of this study are eight Johannine passages––John 1:12–13; 3:3–8; 14:16–23; 20:17; 1 John 3:1–3, 24; 4:13; and Revelation 21:7––that provide the exegetical lens to view the Spirit of Sonship in John. Although the exegesis of chapter 3 forms the foundation of study, chapter 2 considers the eight Johannine passages through the eyes of John Calvin and John Gill––both instrumental in advancing the theology of the Spirit and providing an exegetical foundation for their theology. Chapter 4 identifies three primary themes––obedience, love, and life––drawn from the eight passages and briefly synthesizes and correlates these themes with other key texts in the Johannine corpus. A brief survey of literature on sonship is reviewed in chapter 1, setting the landscape to which this dissertation seeks to contribute. By focusing on the role of the Spirit the persons of the Father and Son are not diminished, but brought into clearer focus, which is consistent with the Spirit’s ministry to glorify the Son (John 16:14). The Father is the divine initiator, the Son the divine accomplisher, and the Spirit the divine mediator of every spiritual reality that is in and through the Son to the believer. At the center of the Spirit of sonship is the glory of the Son who reveals the glory of the Father in the hearts of the children.

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Taljaard, Dirk Cornelis. "'n Narratologiese perspektief op die "sustersverhale" in Genesis 12, 20 en 26." Thesis, 2014. http://hdl.handle.net/10210/11987.

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M.A. (Semitic languages)
The characterirzatioon, "sister-narratives", is based on the formula "my sister is she" which is :found in two narratives concerning Abra(ha)m and Sarai (Genesis 12 : 10 - 20 and 20 : 1 - 18) and one recounting the experiences of Isaac and Rebecca (Genesis 26 : 1 - 17). Because of similarities between them, various comparative studies (usually focussing on historical and form-critical aspects) have been atternpted during the course of time. The present study analyses the three Biblical stories linguistically from a narratological perspective. Attention is paid to six categories, namely events, characters, narrator, space, time and reader. Conclusions arrived at concern processes of actualization and accomplishment, the dynamic (though varying) portrayal of the patriarchs, textual indications of the (implied) communication between narrator and reader, emotional connotations attached to different places, and "text.-time" versus "story-time".

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De, Jongh Charles. "The significance of hermeneutical method in recent biblical scholarship : theory and practice." Thesis, 2012. http://hdl.handle.net/10210/4594.

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D.Litt. et Phil.
Studies in hermeneutics have largely focused on hermeneutical method and the application of such methods; however, the significance of hermeneutical method in the actual exegetical process has received limited attention, particularly as it relates to the preaching event. It is necessary to examine the significance of hermeneutical method at two levels; namely, the theoretical and the practical levels. In considering the theoretical understanding, it is argued that there are seven broad categories of proposed influencing factors in the practical exegetical process; these being: 1) lntrapersonal, deriving from the person ofthe exegete. 2) Spiritual, deriving from the spiritual life of the exegete. 3) Community, arising in the community context within which the exegete seeks to interpret the biblical text. 4) Contextual, deriving from the cultural and social context ofthe exegete. 5) Methodological, shaping the manner in which the exegetical process is carried out. 6) Traditional, arising out of the historical context within which the exegete stands. 7) Academic, arising out of contexts which are either regarded as learned or as respected. Hermeneutical method and methods may be categorized under methodological factors, and it is suggested that most hermeneutical theorists would argue for the primacy of methodological factors in general and hermeneutical method in particular. However, an examination of practice suggests that spiritual factors are regarded as more significant than methodological factors. On the basis of the research findings, the proposed influencing factors may be ranked as follows: 1 Spiritual 2 Methodological 3 Academic 4 Intrapersonal 5 Contextual I Community I Traditional. vii In the light of these theoretical considerations and research findings, it is argued that the most appropriate response to the significance of hermeneutical method is to call exegetes to a hermeneutic of responsibility. The proposal is that the biblical exegete choose an appropriate method or methods for the given exegetical task; however, the application should be effected in a fourfold approach to the exegetical task. The fourfold approach challenges the exegete to be deliberately aware of their responsibility, at both a theoretical and practical level, to four realms of responsibility. These four realms being: 1) The God of Scripture: The responsibility to the God of Scripture is that which acknowledges that the Christian Bible is a product of divine revelation, and that the God of that revelation is intimately involved in the practical exegetical task. 2) The community of faith: The responsibility to the community of faith is that responsibility which recognizes the community or communities of faith as forming a vital context for the practical exegetical task and the conclusions of that task. 3) The world at large: The responsibility to the world at large is that responsibility in response to which the exegete undertakes to deliberately consider the challenges presented to the biblical text and to the exegete by those contexts and persons who would be regarded as either on the fringe ofthe community of faith or outside ofthe community. 4) The historical and universal church: The responsibility to the historical and universal church is that responsibility by which the exegete recognizes their context as being part of the older history of the church and the greater setting of the universal church.

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Dissertations / Theses on the topic 'Bible. Leviticus - Criticism, Interpretation'

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