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Docherty, Susan E. "The use of the Old Testament in Hebrews a case study in early Jewish Bible interpretation." Tübingen Mohr Siebeck, 2007. http://d-nb.info/992561132/04.
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Pickering, Jordan Stuart Murray. "Promises of prosperity according to the Old Testament : a theological-ethical study." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/80015.
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Thesis (MTh)--Stellenbosch University, 2013.<br>ENGLISH ABSTRACT: Prosperity is an important theme in scripture and there is great diversity of perspectives regarding the place of wealth in the life of God’s people. This diversity is reflected in the variety of theological responses to wealth in the church, but the importance of this subject is not reflected in scholarship. Attempts to develop a positive theology of prosperity that does justice to the biblical data are surprisingly rare. There is a need for a careful biblical theology of prosperity.
This study aims to lay the foundation of a fuller biblical theology, showing that conflicting biblical views of blessing, prosperity, and wealth can be unified if proper attention is given to certain roles, namely: blessing belongs within a God-man relationship defined by His grace and our dependence; the Promised Land is the exclusive environment in which blessing is promised; and blessing is not given mechanically while sin threatens, but rather the relationship must be forged through testing. This study is only the beginning of a biblical theology of prosperity, examining these roles by means of careful exegesis of four key chapters in the Old Testament from a range of bodies of literature.
Firstly, the study of Genesis 12 shows that blessing is graciously offered to Abram as God’s response to the curse that accumulates through Genesis 1-11, and that blessing is intended to extend to the whole world. The blessings are based on a new God-man relationship into which Abram is called, but Abram immediately experiences the complexity of that relationship: though he acts faithfully, he meets with testing rather than prosperity, and this prompts his dependence upon God to falter.
Deuteronomy 6 emphasises that covenant faithfulness is the guardian of the God-man relationship in which blessing is found. However, covenant-keeping does not merit favour; the chapter puts undeserved redemption from Egypt – grace – at its centre as the motivation of obedience.
Jeremiah 32 is set in the midst of God’s enactment of curses that were promised for disobedience. However, out of the nation’s hopelessness, God speaks words of grace, consolation and New Covenant, a covenant in which hearts will not forget YHWH and blessing can be given unreservedly.
Finally, Psalm 128 connects wisdom language (showing that fear of YHWH is the wise way of life that brings prosperity) with priestly blessing language (focusing the eyes of the blessed on the Giver). While God prospers those who fear Him, prosperity always operates within a complex relationship of grace and dependence.<br>AFRIKAANSE OPSOMMING: Voorspoed is ‘n belangrike tema in die Bybel en daar is ‘n groot verskeidenheid perspektiewe op die plek wat rykdom in die lewe van die volk van God inneem. Hierdie diversiteit word gereflekteer in die verskeidenheid van teologiese reaksies op rykdom in die kerk, maar die belang van hierdie onderwerp word nie in huidige navorsing gereflekteer nie. Pogings om ‘n positiewe voorspoedsteologie te ontwikkel wat reg laat geskied aan die Bybelse gegewens is verbasend skaars. Daar is ‘n behoefte aan ‘n noukeurige Bybelse voorspoedsteologie.
Hierdie studie beoog om die grondslag te lê vir ‘n meer omvattende Bybelse teologie, wat reg laat geskied aan die teenstrydige Bybelse beskouings oor seëning, voorspoed en rykdom deur behoorlike aandag te skenk aan bepaalde verhoudings: seëning vorm deel van ‘n God-mens verhouding wat gedefinieer word deur God se genade en die mens se afhanklikheid; die Beloofde Land is die eksklusiewe omgewing waarbinne seëning beloof word; en seëning word nie outomaties verskaf wanneer sonde dreig nie, maar dit vorm deel van ‘n verhouding wat deur beproewing gelouter is. Die studie is slegs die begin van ‘n Bybelse voorspoedsteologie, waarvolgens die verskillende verhoudings deur middel van noukeurige eksegese van vier sleutelhoofstukke in die Ou Testament plaasvind.
Ten eerste, die studie van Genesis 12 toon dat seëning vanuit genade aan Abraham deur God geskenk word as ‘n reaksie op die vervloeking wat in Genesis 1-11 opgebou het, en dat die seëning bedoel was om na die hele wêreld uit te brei. Die seëninge word gebaseer op ‘n nuwe verhouding tussen God en mens waartoe Abram geroep is, maar dat Abram onmiddelik die ingewikkeldheid van die verhouding beleef: hoewel hy gelowig optree, ervaar hy meer beproewing as voorspoed, en dit gee aanleiding dat sy afhanklikheid van God begin wankel.
Vervolgens, Deuteronomium 6 beklemtoon dat getrouheid aan die verbond die verhouding tussen God-en-mens bewaar te midde waarvan die seëning gevind word. Tog, word die hou van die verbond nie ‘n manier om guns te verdien nie; die betrokke hoofstuk plaas die onverdiende en genadige verlossing vanuit Egipte in die sentrum van die motivering van gehoorsaamheid.
Jeremia 32 word geplaas in die midde van God se uitvoering van vervloeking wat beloof was in reaksie op ongehoorsaamheid. Tog, te midde van die volk se gebrek aan hoop, spreek God sy woorde van genade, troos en ‘n Nuwe Verbond, ‘n verbond waarbinne JHWH nie vergeet sal word nie en waar seëning sonder voorbehoud geskenk kan word. Ten slotte, Psalm 128 lê ‘n verband tussen wysheidsuitsprake (wat aantoon dat die vrees van JHWH die verstandige lewenswyse is wat tot voorspoed lei) en priesterlike seëning bewerkstellig (wat die fokus van die geseënde op God as Gewer rig). Hoewel God voorspoed skenk aan die wie Hom vrees, funksioneer voorspoed altyd binne die komplekse verhouding van genade en afhanklikheid.<br>jme2013
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Kim, Hyun wan. "Paul's interpretation of the Old Testament in Galatians 4:21-5:1 and its understanding in hermeneutical study." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.
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Kassa, Friday Sule. "Natural law and human dignity in the Old Testament? : a case study of Isaiah 1:2-3." Thesis, Stellenbosch : Stellenbosch University, 2014. http://hdl.handle.net/10019.1/86458.
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Thesis (MTh)--Stellenbosch University, 2014.<br>ENGLISH ABSTRACT: This research investigates the role of nature and cultures/traditions in the ethical and theological interpretation of the Bible. To be specific, it is concerned with the legitimacy of the knowledge of the existence and attributes of God arrived at using only the natural faculties of sense and reason and whether moral norms or evaluative principles can be derived from or grounded in nature. When the issue of moral norms and principles appears, it leads to reflection on the issue of so-called natural law, an ethical principle which claims that moral duty can be learned through nature. The research argues that the invitation of the cosmic elements and the parable of the ox and donkey in Isaiah‟s prophetic indictment (Isaiah 1: 2-3) provide evidence of the traces of natural law in the book and the entire Bible. It also argues that natural law and natural theology correspond to elements of African cultures/traditional religions. As such, incorporating natural law in the theological-ethical interpretation of the Old Testament will be relevant for interpretive communities in Africa, like the Tangale in the northern Nigeria. The research also envisages that the natural law tradition and the elements of African cultures/traditional religions can have a favourable impact on the theological ethical understanding of human dignity if appropriately incorporated into the theological-ethical interpretation of the Bible.<br>AFRIKAANSE OPSOMMING: Hierdie navorsing ondersoek die rol van die natuur en kultuur/tradisie in die etiese en teologiese interpretasie van die Bybel. Meer spesifiek gaan dit oor die geldigheid van die kennis van God se bestaan en eienskappe, soos wat dit met behulp van slegs die natuurlike persepsie van sintuie en rede veronderstel kan word; en oor die vraag of morele norme en evaluerende beginsels vanuit die natuur afgelei kan word of gegrond kan wees. Waar die kwessie van morele norme en beginsels verskyn, gee dit aanleiding tot nadenke oor die vraagstuk van die sogenaamde “natuurlike wet”, ʼn etiese beginsel wat beweer dat morele plig aangeleer kan word deur die natuur. Die navorsing argumenteer dat die uitnodiging van die kosmiese elemente en die gelykenis van die os en die donkie in Jesaja se profetiese aanklag (Jes 1: 2 – 3) bewyse lewer van die spore van die natuurlike wet in die boek en die Bybel in geheel. Dit voer ook aan dat die natuurlike wet en natuurlike teologie met sekere elemente van Afrika-kulture/tradisionele godsdienste ooreenstem. As sulks is dit relevant vir interpretatiewe gemeenskappe in Afrika soos die Tangale in noord-Nigerië, om die natuurlike wet by die teologies-etiese interpretasie van die Ou Testament te inkorporeer.
Die studie veronderstel ook dat die tradisie van die natuurlike wet en die elemente van Afrika-kulture/tradisionele godsdienste ʼn gunstige uitwerking op die teologiese, etiese begrip van menswaardigheid kan hê, indien dit op gepaste wyse in die teologies-etiese interpretasie van die Bybel geïnkorporeer word.
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Tollington, Janet Elizabeth. "Continuity and divergence : a study of Haggai and Zechariah 1-8 in relation to earlier Old Testament prophetic literature." Thesis, University of Oxford, 1991. http://ora.ox.ac.uk/objects/uuid:06c75e99-566d-49b6-8301-26addd8cff33.
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The purpose of this thesis is to make a thematic study of the Books of Haggai and Zechariah 1-6 in order firstly to identify the ways in which classical prophetic methods and traditions are continued and developed in these works and secondly to consider the reasons for any divergence in thought and style. The study is based on the hypothesis that the community of Israel underwent radical change as a result of the fall of Jerusalem and the Babylonian exile and that during the restoration period, under Persian rule, fundamental distinctions in theological understanding and the phenomenon of prophecy arose. The thesis contains six major chapters. The first is introductory and considers the composite nature of the books and the possibility of distinguishing and dating the different strata. The second compares the status, authority and roie within the community of Haggai and Zechariah with those of their prophetic predecessors. Chapter three studies the ways in which the prophetic messages were received and transmitted and includes a discussion on the development of angeloiogy. Specific themes which are important in Haggai and Zechariah 1-8 are dealt with in the next three chapters; issues relating to Israel's leadership and ideas of messianism; ideas about divine judgement and punishment upon the nation; and thoughts on the relationships between other nations, Israel and her God. Each of these compares the treatment of the themes with that found in the classical prophetic books and also considers the respective use that is made of other Old Testament material. Conclusions were drawn in each chapter and these have been collated in the short final chapter. The study concluded that Haggai stood firmly in the classical prophetic tradition while Zechariah was more innovative in respect of prophetic method and at times radical in the theological ideas he proclaimed.
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Docherty, Susan Elaine. "The use of the Old Testament in the letter to Hebrews : A case study in early Jewish bible interpretation." Thesis, University of Manchester, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.516297.
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Spoelstra, Joshua Joel. "Life preservation in Genesis and Exodus : an exegetical study of the Tebāh." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/85765.
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Ward, Herbert D. Jr. "On defining a prophet : atheological-ethical study of the Balaam narratives of Numbers 22-24." Thesis, Stellenbosch : University of Stellenbosch, 2009. http://hdl.handle.net/10019.1/1149.
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Thesis (DTh (Old and New Testament))--University of Stellenbosch, 2009.<br>The Balaam narratives of Numbers 22-24 have long proven to be a source of fascination for readers of the Old Testament. The narratives present Balaam as a faithful ‘word-of-Yahweh’ prophet. However, the Tale of the Donkey (22:22-35)
portrays him as an ‘unseeing’ prophet intent on personal gain. How does one explain
the conflicting views of Balaam within the narratives of Numbers 22-24? Socio-rhetorical criticism was employed as a methodology to examine the development of these conflicting views of Balaam. An analysis of the Inner Texture
revealed that the repeated themes 'seeing’, ‘blessing’, and ‘cursing’ are central to the narratives, and serve to connect Balaam with the paradigmatic prophet Moses of
Exodus 3 and Deuteronomy 18. The study of the narratives’ Intertexture revealed numerous inner-biblical allusions, and considered the possible relevance of the Deir ‘Alla texts to the narratives. The Social-cultural and Ideological textures of the narratives suggest that a process of prophetic redefinition took place during either the late pre-exilic or exilic periods, which resulted in the exclusion of divination from
Israel’s prophetic tradition. Prophets entered into an alliance with the priests in order
to centralise religious authority and place the focus of ‘prophecy’ on the exposition and application of Torah. A consideration of the theological texture of the narratives suggested that this process of prophetic redefinition continued into the early post-exilic period, and
ultimately led to a re-evaluation of Balaam. Wide-spread xenophobia within early Yehud contributed to Balaam’s final demise, as later reception history within the Old Testament portrays Balaam as responsible for inciting Israel’s apostasy in Numbers 25. The Tale of the Donkey is integrated into the narratives of Numbers 22-24 by
priestly writers in order to distance Balaam from Israel’s prophetic tradition. The result is a dynamic theological synthesis that recalls both an earlier period in which divination was accepted as part of Israel’s prophetic tradition, and a new perspective focused on the exposition and application of Torah. The Balaam narratives of Numbers 22-24 serve as the theological ‘hinge’ or ‘fulcrum’ of the book of Numbers, recalling both the old generation of rebellion, and
the new generation of hope that will re-enter the land of promise. The Balaam narratives of Numbers 22-24 serve to powerfully proclaim that Yahweh’s purpose to bless his people will not be thwarted by the intrigues of Israel’s enemies, or Israel’s
past disobedience.
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Lubani, Sanned. "The role of the Exodus motif in 1 Cor.10:1-13 : an intertextual study." Thesis, Stellenbosch : Stellenbosch University, 2014. http://hdl.handle.net/10019.1/86451.
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Thesis (MTh)--Stellenbosch University, 2014.<br>ENGLISH ABSTRACT: The goal of the study is to show that Paul’s usage of the Exodus Motif in 1 Corinthians 10 is
intertextual in that it contains echoes and allusions from the exodus tradition. These intertextual
echoes and allusions also form intratextual echoes and allusions, which show that the pericope is
not limited to having significance only for immediate issues found in surrounding chapters 8, 9
and 10 but has intratextual implications for the whole epistle. Special focus has been placed upon
1 Corinthians 10:1-13, and an exegesis done using an intertextual method of interpretation, to
show intertextual and intratextual echoes and allusions; and how the pericope is the centre of the
whole epistle, and that issues addressed in the epistle find their parallels in the pericope. In the
course of the study and as part of its broader scope, vital parallelisms are traced, biblically and
theologically, between the Exodus and the Corinthian church. Finally, it has been established that
the pericope is a midrashic paraenesis and it is theological in nature since it shows a faithful God
in action. It is all about how God and humans act and react to issues of mutual concern.<br>AFRIKAANSE OPSOMMING: Die doel van die studie is om aan te toon dat Paulus se gebruik van die eksodusmotief in 1
Korinthiërs 10 intertekstueel is, in die sin dat dit eggo’s van en verwysings na die eksodustradisie
bevat. Hierdie intertekstuele eggo’s en verwysings vorm ook intratekstuele eggo’s, wat aandui
dat die belang van die perikoop hom nie tot onmiddellike kwessies in die omliggende hoofstukke
8, 9 en 10 beperk nie, maar ook intertekstuele implikasies het vir die brief in geheel. Daar word
in die besonder gefokus op 1 Korinthiërs 10:1 – 3, waarvan ‘n eksegese deur middel van ‘n
intertekstuele interpretasiemetode gedoen word. Dit dui inter- en intratekstuele eggo’s aan, sowel
as hoe die perikoop die middelpunt van die hele brief is en ook dat kwessies wat in die brief
aangespreek word, hul parallelle in die perikoop vind. Deur die loop van die studie en as deel
van die breëer omvang daarvan, word essensiële parallelle op bybelse en teologiese gronde
nagetrek, tussen die Eksodus en die Korinthiese kerk. Laastens is daar vasgestel dat die perikoop
‘n midrash paranese is en dat dit teologies van aard is, aangesien dit ‘n getroue God in aksie
uitbeeld. Dit handel oor hoe God en mense optree en reaggeer op kwessies wat hulle wedersyds
raak.
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Fachhai, Laiu. "The promise of land in the Old Testament : a theological-ethical study of its nature, conditions, and purpose." Thesis, Stellenbosch : Stellenbosch University, 2001. http://hdl.handle.net/10019.1/52558.
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Thesis (MTh)--Stellenbosch University, 2001<br>ENGLISH ABSTRACT: This research is a study of the promise of land in the Old Testament. Special emphasis is given to
what theological-ethical implications the nature, conditions, and purpose of the promise of land
entail - what it meant to the Israelites and what it means to us today. The scope of this thesis is
the Old Testament in its final form (here the 39 books of the Protestant Bible). However, the
study is mainly based on the narratives and prophetic literature, as the promise of land is mostly
found in these texts. A careful study of the natures of the four land covenant texts of Genesis 15
and 17 (Abrahamic covenant), Exodus 19-24 (Sinaitic covenant; cf. Dt 5:6-18; 12-16),2 Samuel
7:5-29 (Davidic covenant), and Jeremiah 31:31-34 (new covenant) will show that Yahweh's
promise (gift) of land to Abraham and his descendants (the Israelites) in the Old Testament is
conditional. Possession and continual possession of the promised land will depend on the
Israelites' observance of the stipulations of the land covenants. In order to possess and
continually possess the land, the Israelites must worship Yahweh exclusively, live a holy life,
pursue righteous and justice, share the land equally among themselves, and care for the land
according to the will of the giver. Failure to observe these stipulations will result in losing the
land (exile). Israel failed and was exiled. But that was not the end. The promise of land is also
the promise of restoration (to the land) if the Israelites return to the Lord. Return, they did, and
were restored to the promised land. All these conditions apply (some of them analogously orland
metaphorically) to us today as we live on this planet earth, God's creation-gift. The purpose of
the promise of land is for blessing - both material blessing of wellbeing and spiritual blessing of
knowing and worshipping Yahweh God. This blessing is for both the Israelites and the whole
world. By promising a land to the Israelites, God wants to use the promised land and its people
as a standard measure for other lands and nations. In this way, the promise of land is not so much
a privilege as it is a responsibility. On the one hand, the promise of land gives the Israelites, for
that matter, other peoples as well, a spatial-ethnical identity, which entails the need to respect
every people's ethnic identity and their "God-given" land. On the other, the promised land is not
exclusively for the Israelites, it is a place where other peoples (aliens) may also live (Eze 47:21-
23). This inevitably challenges us to strive towards a peaceful coexistence and sharing of
resources including land regardless of color, creed, and language. The promised land, for that
matter, the whole earth, is God's collective gift to the whole humanity. Therefore every human
has a right to the land. The earth, God's creation-gift, if shared and managed according to the
will of the giver, is enough to provide a home to everyone and meet his or her needs.<br>AFRIKAANSE OPSOMMING: Hierdie navorsing bestudeer die landbelofte in die Ou Testament. Spesiale klem word gele op
die teologies-etiese implikasies ten opsigte van die aard, voorwaardes en doel van die belofte -
en die betekenenis daarvan vir die Israeliete en vir ons vandag. Die bestek van hierdie tesis is
die finale vorm van die Ou Testament (hier die 39 boeke van die Protestantse Bybel), maar die
fokus val op die verhalende en profetiese literatuur, waarin die landsbelofte meeste aangetref
word. Noukeurige analise van die aard van die vier land-verbond tekste van Genesis 15 en 17
(Abraham-verbond), Eksodus 19-24 (Sinai-verbond; vgl. Deut 5:6-18; 12-16),2 Samuel 7:5-29
(Dawid-verbond), en Jeremia 31 :31-34 (nuwe verbond) toon dat Jahwe se belofte (gawe) van
land aan Abraham en sy nakomelinge (die Israeliete) in die Ou Testament voorwaardelik is. Die
huidige en toekomstige besit van die beloofde land vereis dat die Israeliete die voorskrifte van
die landverbond nakom. Om die land te kan eien en die eienaarskap daarvan voort te sit, moet
die Israeliete Jahwe uitsluitlik aanbid, 'n gewyde lewe voer, reg en geregtigheid nastreef, die land
eweredig met mekaar dee! en omsien daama ooreenkomstig die wil van die gewer. Om te faal in
die nakom van hierdie opdragte sal veroorsaak dat die land weerhou word (eksiel). Israel het
misluk, en is in ballingskap gevoer. Dit was egter nie die finale woord nie. Die belofte van land
impliseer ook die belofte van herstel (restorasie van die land) indien die Israeliete hulle tot die
Here sou terugkeer. Dit het hulle gedoen, en die beloofde land is aan hulle terugbesorg. Hierdie
voorskrifte geld ook vandag vir ons (sommige weI analogies en/of metafories) waar ons die
planeet aarde, God se skeppingsgawe, bewoon. Die doel van die landsbelofte is seen, beide as
materiele welvaart en geestelike seen in die ken en aanbied van Jahwe God. Hierdie seen geld
vir die Israeliete soos ook vir die ganse wereld. Deur land te beloof aan die Israeliete, bepaal
God dat dit gebruik moet kan word vir alle inwoners as 'n standaardmaatstaf ook vir ander lande
en nasies. Op die manier is die beloofde land nie slegs 'n voorreg nie maar ook 'n verantwoordelikheid.
Enersyds bied die beloofde land aan die Israeliete, soos ook vir ander mense, 'n
ruimtelike etniese identiteit, wat meebring dat alle etniese identiteite en hulle "Godgegewe"
grond respek verdien. Andersyds geld die landsbelofte nie uitsluitlik vir die Israeliete nie, dit is
'n ruimte waar ook ander mense (vreemdelinge) mag woon (Eze 47:21-23). Dit stel onvermydelik
aan ons 'n uitdaging tot vreedsame naasbestaan en verdeling van hulpbronne insluitend grond,
benewens verskille in kleur, godsdiens en taal. Die beloofde land, trouens die hele aarde, is God
se kollektiewe gawe aan die hele mensdom. Daarom is elke persoon geregtig op land. Die
aarde, God se skeppings gawe, is toereikend om vir elkeen 'n tuiste te verskaf en aan sy of haar
behoeftes te voldoen, mits dit gedeel en bestuur word volgens die wil van die gewer.
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Paulo, Bonifacio. "The abolition of intermarriage in Ezra 10 and the ethnic identity of the postexilic Judean community : a hermeneutic study." Thesis, Stellenbosch : Stellenbosch University, 2014. http://hdl.handle.net/10019.1/96038.
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Thesis (MTh)--Stellenbosch University, 2014.<br>ENGLISH ABSTRACT: The present study seeks to examine the abolition of intermarriage according to Ezra 10 by asking the question as to what were the compelling reasons for such a social crisis, and to demonstrate its possible implications to ethnic identity in the postexilic Judean community. In order to accomplish this purpose, the researcher has chosen to use an integrated method which allows him to bring different exegetical approaches into dialogue, bearing in mind that the canonical narratives are an outcome of a long process of redaction of both oral and written traditions done by different editors from different socio-historical contexts. It is through this method that this research highlights the following outcomes: first, from a canonical point of view, the final editors understood the exilic experience as an objective outcome of the intermarriage phenomenon which led the Israelites into a complete loss of their group identity, namely – being a Yahwistic community, and it was, therefore, the responsibility of the returnees to avoid, at any cost, letting history repeat itself. Second, the phenomenon of intermarriage in the Hebrew Bible has to be approached from a diachronic perspective. Unlike the patriarchal and deuteronomistic traditions in which intermarriage was about morality and apostasy respectively, in the context of the postexilic community this topic was all about purity – a strong zeal for temple and worship, as particularly witnessed in the priestly tradition. Third, from the fact that these canonical narratives took shape in socio-historical settings where, in addition to the religious factor, there were also other reasons such as political and socio-economic, which contributed significantly not only to the dismissal of those intermarriages, but also to the negotiation of a group identity of the Second Temple addressee. In other words, in response to those socio-historical circumstances, the returnees were compelled to divorce and dismiss their foreign wives and, at the same time, they were shaping their group identity, which came to be known as Judaism.<br>AFRIKAANSE OPSOMMING: Hierdie studie poog om die verbod op ondertrouery soos uitgebeeld in Esra 10 te ondersoek deur te vra wat die dwingende redes vir so 'n sosiale krisis was, en om die moontlike implikasies vir etniese identiteit in die posteksiliese Judese gemeenskap te demonstreer. Ten einde hierdie doel te bereik, het die navorser gekies om 'n geïntegreerde metode waarin verskillende eksegetiese benaderings in gesprek gebring word, te gebruik, terwyl in gedagte hou word dat die kanonieke verhale die uitkoms was van 'n lang proses van redaksie van beide mondelinge en geskrewe tradisies, deur verskillende redakteurs uit verskillende sosio-historiese kontekste. Dit is deur middel van hierdie metode dat die navorsing die volgende uitkomste beklemtoon: eerstens, vanuit 'n kanonieke oogpunt, het die finale redakteurs die ballingskapservaring as 'n objektiewe uitkoms van die ondertrouery verstaan wat die Israeliete tot 'n volledige verlies van hul groepsidentiteit as Jahwistiese gemeenskap gelei het, en dit was dus die verantwoordelikheid van die teruggekeerdes om ten alle koste te vermy dat die geskiedenis homself herhaal. Tweedens, die verskynsel van ondertrouery in die Hebreeuse Bybel moet ook vanuit 'n diachroniese perspektief benader word. In teenstelling met die patriargale en deuteronomistiese tradisies waarin ondertrouery oor die boeg van onderskeidelik moraliteit en godsdienstige afvalligheid verstaan is, handel dit in die konteks van die posteksiliese gemeenskap eerder oor reinheid – 'n sterk ywer vir tempel en die erediens soos veral met die priesterlike tradisie geassosieer. Derdens, vanweë die feit dat hierdie kanoniese verhale vorm aangeneem het in sosio-historiese omstandighede waarin, benewens die godsdienstige faktor, daar ook ander faktore, soos die politieke en sosio-ekonomiese, ‘n belangrike rol gespeel het, het hierdie verhale aansienlik bygedra nie net tot die verbod op ondertrouery nie, maar ook tot die onderhandeling van die groepsidentiteit van die Tweede Tempel gemeenskap. Met ander woorde, in reaksie op die sosio-historiese omstandighede, was die teruggekeerdes verplig om te skei en hul vreemde vroue te ontslaan, terwyl hul terselfdertyd bygedra het tot die vorming van ‘n groepsidentiteit wat bekendstaan as Judaïsme.
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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.
Full textAbstract:
Thesis (PhD)--Stellenbosch University, 2013.<br>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.<br>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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Shin, Jeong-Wook. "Aniconism in the second commandment of the Decalogue in Exodus 20:4-6 and its inner-biblical interpretations in the Old Testament : an exegetical and theological study of Exodus 20:4-6, Exodus 32:1-6 and Isaiah 40:18-20." Thesis, University of Pretoria, 2011. http://hdl.handle.net/2263/28411.
Full textAbstract:
The aim of this study is to highlight the significance of the prohibition of making any image of God as found in the second commandment of the Decalogue in Exodus 20:4-6 with its inner-biblical interpretations in Exodus 32:1-6 and in Isaiah 40:18-20. This study has discussed the close connection between the prohibition of making any image of God in the second commandment of the Decalogue, the idea of Yahweh’s incomparability in the introduction and the command to worship God only in the first commandment. God’s incomparability prevents Israel from worshipping any other god by making images of them or making any image of God. The ‘construct of the introduction and the first two commandments of the Decalogue’ serves as a linchpin concept in our understanding of the prohibition of making any image of God. The aniconism matriculated in the second commandment of the Decalogue in Exodus 20:4-6 in relation with the introduction and the first commandment in Exodus 20:2-3 forms the basis for the prohibition of making any image of God from the Sinai event onwards. This construct in Exodus 20:2-6 is shared with Exodus 32:1-6 and Isaiah 40:18-20. There an inner-biblical interpretation of the aniconism of the second commandment of the Decalogue in Exodus 20:4-6 in reaction with the introduction and the first commandment in Exodus 20:2-3 explicates and applies the meaning of the command in a new situation. Chapter 1 deals with the statement of the problem and the hypothesis of this study, its methodology, theological rationale, and the aim of this study. Chapter 2 discusses that the prohibition of making any image of God in the second commandment of the Decalogue in Exodus 20:4-6 is important, not only as a phenomenon in the Pentateuch, but also as the provenance of aniconism in the rest of Old Testament. Exodus 20:4-6 can be considered as the explicit traceable provenance of the prohibition of making any image of God in the Pentateuch and the rest of Old Testament. The ‘introduction and first two commandments of the Decaologue construct’ provides a framework within which the meaning of the prohibition of making any image of God in the second commandment can be understood in the context of the introduction of the Decalogue in Exodus and the first commandment of the Decalogue. The second commandment of the Decalogue is sometimes backed up by only the first commandment of the Decalogue and sometimes by both of them. The origin of the second commandment of the Decalogue in Exodus 20:4-6 as the prohibition of making any image of God whether it comes from the early or later stages of Israel’s history is discussed with the discussion on the arrangement of the Decalogue in the Sinai pericope (Ex 19:1-24:11) and the relation between the two Decalogues in Exodus 20:2-17 and Deuteronomy 5:6-21. The sharp differences of opinions on the provenance of the prohibition in the second commandment of the Decalogue in Exodus 20:4-6 is dealt with. This study supposes that the dating of the prohibition on making any image of God of the Decalogue should be attributed to Moses’ time as stated in the text of the Pentateuch. Chapter 3 deals with one key Pentateuchal text for the prohibition of making any image of God, Exodus 32:1-6, as an example that the second commandment represents the prohibition on making any image of God in relation with the introduction and the first commandment of the Decalogue proclaiming God’s incomparability, which is called ‘the introduction and the first two commandments of the Decalogue construct’ in this study. Exodus 32:1-6 is regarded to be an interpretation of the prohibition of making any image of God in the second commandment of the Decalogue in Exodus 20:4-6. Chapter 4 deals with Isaiah 40:18-20, which forbids idol-fabrication and the worship of an image of God in its relation with the proclamation of God’s incomparability, as well as with the worship of other gods and their images. This chapter deals with the similarity of the negative attitude toward worship of God through images found in the legal and prophetical parts of the Hebrew Bible. Theologically speaking, Isaiah’s message is in line with the Pentateuch, and flows from the office of the prophet as a plenipotentiary of God to condemn the transgression of the covenantal law. This similarity of the idea between them is seen in respect of its linguistic aspects. Considering the rules of the nature of analogies between texts, there can be seen a correlation between the introduction and first two commandments of the Decalogue in Exodus 20:2-6 and the passage dealing with the incomparability of God and the idol-fabrication in Isaiah 40:18-20. The final chapter summarizes the flow of the argument in this thesis dealing with three phenomena of aniconism in the Old Testament and suggests the conclusion of this thesis based on the result of the exegetical and thematic study on the three passages.<br>Thesis (PhD)--University of Pretoria, 2011.<br>Old Testament Studies<br>unrestricted
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O'Kane, Martin J. "Isaiah 28-33 : a literary and contextual analysis." Thesis, University of Edinburgh, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.236155.
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Tradi tionally, in Isaianic studies, the aim of many commentators SInce the time of Duhm has been to try to rediscover the words of the eighth century prophet of Jerusalem. Descriptive words such as "a u then tic" and "secondary" betray the misconception tha t material which does not reach back to the time of the prophet is somehow less authentic and authoritative. The present study follows more recent trends in looking at the Book of Isaiah as a literary whole and in arguing that each section must be understood and interpreted not only in the light of its immediate context but also in the light of its place and function within the entire book. Six chapters (Isaiah 28-33) are analysed in two ways. Firstly the vocabulary is examined to establish linguistic and thematic similarities with other parts of the book and with the rest of the OT; secondly the many subsections within the six chapters are looked at contextually to determine how they relate to each other and consequently reveal a consistent and unified message. The way in which the material is arranged in chs 28-33 to highlight various themes may be seen as a microcosm of what is happening throughout the en tire book. One of the techniques used to actualize and unify composite traditions may be the concept of wisdom which seeks to instruct the reader in the way of righteousness. This analysis of chs 28-33 complements a similar one carried out by Sweeney [1988] on chs 1-4. The conclusions, too, are similar in that both studies emphasize that any section of Isaianic material, large or small, only makes sense ,*hen looked at in the light of the entire book.
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Selvén, Sebastian Yosef. "Worship as interpretation : the liturgical reception of Isaiah 6." Thesis, University of Cambridge, 2017. https://www.repository.cam.ac.uk/handle/1810/270004.
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This dissertation is an investigation into how the Hebrew Bible is used in (Rabbinic) Jewish and Christian liturgical settings, and how this impacts biblical scholars. I argue against the neglect of liturgy and ritual in reception studies and make the case that liturgy is one of the major influential forms of biblical reception. I do this by taking Isa. 6:3 as my example. My liturgical material is the qedushah liturgies in Ashkenazi Judaism and the Sanctus in three church traditions; (pre-1969) Roman Catholicism, Anglicanism (the Church of England) and Lutheranism (Martin Luther, and the Church of Sweden). As my focus is lived liturgy I investigate not just worship manuals and prayerbooks but also architecture, music and choreography. With an eye to modern-day uses, I trace the historical developments of liturgical traditions. To do this, I have used methodological frameworks from performance and theatre studies, as well as Clifford Geertz’s concept of “thick description”, from the realm of anthropology. I then analyse the impact this can have on biblical researchers, who often come from religious backgrounds. First I raise the issue of the identity of the seraphim in Isaiah 6, and their transformation in both the qedushot and the Sanctus into angels. I show how some of the tendencies in Jewish and Christian liturgy, and Christian iconography, recur in scholarship, for example the association with cherubim. The idea of an ongoing angelic liturgy, stressed especially in Jewish worship, also finds its way into scholarship. A second theme is the presumed liturgical nature of Isa. 6:3 itself. This common idea may, however, owe more to Jewish and Christian liturgical uses of it than to the text itself. In this context I discuss Christian liturgical uses which stress Trinitarian and Christological understandings of the text. I also bring up a nineteenth-century Swedish liturgical use which deviates from the Sanctus tradition. I use this to probe some of the modern ideas of holiness, and how Protestant liturgy has played a part in shaping the sentiments among scholars. Lastly I discuss the theme of Divine presence. Both the qedushot and the Sanctus are concerned with the presence of God. Jewish liturgy has shown a strong tendency to complicate the notion while in Christian liturgy it is instead concretised, either affirmatively or negatively. Some of these issues translate into scholarly debates, where scholarship often bears clear marks of especially Reformed theology. One shared tendency in both Jewish and Christian worship is to “spiritualise” Isaiah 6, and transpose it to a heavenly court. I argue that these ideas still make themselves felt in research on Isaiah 6.
16
Fisher, Timothy H. "A study of the Old Testament tithe." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.
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17
Brett, Mark Gregory. "The canonical approach to Old Testament study." Thesis, University of Sheffield, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.242474.
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Keefer, Arthur. "The didactic function of Proverbs 1-9 for the interpretation of Proverbs 10-31." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/285705.
Full textAbstract:
Proverbs 1-9 has long been called a "prologue" and "introduction" to the book of Proverbs, a label that I attempt to clarify by answering the following question: how does Proverbs 1-9 function with respect to the interpretation of Proverbs 10-31? I argue that, in the detail and holistic context of Proverbs, Proverbs 1-9 functions didactically by supplying interpretive frameworks in literary, rhetorical and theological contexts for representative portions of Proverbs 10-31. Proverbs 1-9 functions didactically by intending to teach interpretive skills, and it functions for the interpretation of Proverbs 10-31 by instilling the competence required to explicate this material. In this way, Proverbs 1-9 provides a didactic introduction for the remainder of the book. The exegetical starting point for this study is Prov 10:1-22:16, a collection of proverbs with hermeneutical challenges that require certain information and skills for interpretation. After exposing the assumptions that underlie these interpretive challenges, I demonstrate how Proverbs 1-9 informs them and hence how it functions didactically, whilst organising the material based on three features of the entire book of Proverbs: character types, educational goals, and the book's theology. Character types involve the identity and function of certain characters in Proverbs, such as the wise, wicked or diligent man. Educational goals account for the overall aims and values towards which Proverbs guides the reader, as well as highlighting the importance of discerning moral ambiguity. The theological context considers passages representative of those that mention the Lord: human postures towards the Lord, the Lord's affection and assessment, and his superior wisdom and sovereignty. With established conclusions regarding the relationship of Proverbs 1-9 and 10:1-22:16, the didactic function of Proverbs 1-9 for 22:17-31:31 is also explored, showing the book-wide function of this "introduction." This study demonstrates the function of Proverbs 1-9 for Proverbs 10-31 in some of the most prominent interpretive contexts of the book and, in the process, advances current key interpretive debates within Proverbs scholarship.
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Rinquest, Linzay. "Prophetic rhetoric : a multidimensional interpretation of Amos 9." Thesis, Stellenbosch : Stellenbosch University, 2003. http://hdl.handle.net/10019.1/49780.
Full textAbstract:
Thesis (DTh)--Stellenbosch University, 2003<br>ENGLISH ABSTRACT: The issue of the identification of the audience/s of the final chapter (chapter 9) in the
book of Amos is currently moot. That is, there currently are as many opinions as there
are scholars who have in some form or the other made some inference as to the
identification of the audience. The same is true for the preceding chapters in the book.
The reasons for the divergence in opinions as to the identification of the audience varies
from the methods chosen for engaging the text to reasons that are not always easy to
identify. Yet the opinions are often freel y shared in the monographs, commentaries,
dissertations and scholarly journal articles. This dissertation aims to follow an approach
that is more interpretatively accountable and responsible in dealing with the
identification of the audience/s of Amos and in particular chapter 9. This goal is best
achieved by interacting with the scholars as they have recorded their findings in the
various scholarly publications while engaging the text with a suitable method.
The method chosen by this study for achieving the intended purpose is the
multidimensional approach of Vernon Robbins, termed socio-rhetorical criticism. This
approach aids in the study of the text by uncovering the various "textures" of the text.
These textures are identified by Robbins as innertexture, intertexture, social and cultural
texture, ideological texture and sacred texture. As socio-rhetorical criticism does not
overtly take into account the influence of the reader in the production of the meaning of
the text and how this influences interpretative results, it would be necessary to
investigate how to incorporate the influence of reader-response methodology to make
the results more responsible and accountable. The majority of scholarly opinion sees at least three possible audiences identifiable
within the book of Amos. These audiences are identified as eighth, seventh and sixth
century in setting. Yet the reasons for such identification is often not clear and greatly
debated. Differences in opinion have often resulted in religious questions being raised
regarding the authority and intention of the text should these various audience
identifications be accurate.
This study seeks to understand and identify the main influences that determines the
conclusions on various audience identification and present an approach that would be
more suitable to answer the question more clearly. The particular influence that this
study demonstrates is the reinvention of texts by identifying the layers of
reinterpretation contained in the text by identifying its implied audience/so It is this
identification that allows the text to be applied to current readers as they identify with
the process of reinvention and ethically accountable interpretation.<br>AFRIKAANSE OPSOMMING: Daar bestaan op die oomblik geen finale beslissing aangaande die identiteit van die
toehoorders van die finale hoofstuk van die boek van Amos nie Met ander woorde, daar
is op die oomblik so veel opinies as wat daar kenners is wie op een of ander manier
gevolgtrekkings aangaande die identiteit van die toehoorders van die boek gemaak het.
Redes aangaande die verskillende opinies om die identiteit van toehoorders vas te stel
wissel van die metodes gekies om die teks te bestudeer tot redes wat rue al te maklik is
om te identifiseer nie. Maar gevolgtrekkings word openbaarlik in monografiee,
kommentare, proefskrifte en akademiese artikels aangaande die boek gepubliseer.
Hierdie proefskrif stel as doel om 'n metode van studie te volg wat meer
verantwoordelik en verantwoordbaar is ten opsigte van die identifikasie van die lesers
van die boek Amos en in besonder aangaande hoofstuk 9. Hierdie doel sal ten beste
bereik word deur saam met die kenners te debateer soos hulle opinies vasgele is in
publikasies en terwyl die teks bestudeer word.
Die metode wat hierdie studie gaan gebruik, is die multidimensionele benadering van
Vernon Robbins, sosio-retoriese kritiek. Hierdie metode benader die teks deur die
verskillende teksture van die teks te ontbloot. Hierdie teksture is deur Robbins
verduidelik as intertekstuur, intratekstuur, sosiale en kulturele tekstuur, ideologiese
tekstuur en teologiese tekstuur. Omdat sosiale-retoriese kritiek nie duidelik die invloed
van die leser in ag neem wanneer dit die produksie van die bedoeling van die teks
betrek, sal dit vir hierdie studie nodig wees om hierdie invloed deur leser-respons kritiek te benader. Die doel hiermee sal wees om die resultate van die studie meer eties
verantwoordbaar en verantwoordelik te maak.
Die meeste kenners bevestig ten minste drie toehoorders in die boek van Amos. Hierdie
toehoorders word geidentifiseer in agtergrond as agste, sewende en sesde eeu. Maar
soos alreeds gestel, die redes vir hierdie identifikasie is altyd nie duidelik nie. Verskille
in opinies het soms daartoe gely dat teologiese vrae aangaande die outoriteit en doel van
die teks gevra is sou die identifikasie van verskillende toehoorders waar wees.
Hierdie studie stel ten doel om die verskillende aspekte wat die gevolgtrekkinge
beinvloed aangaande die identifikasie van toehoorders te identifiseer en 'n benadering te
volg wat meer geskik is om die vraag beter te kan beantwoord. Hierdie studie
demonstreer dus dat die interpretasie van die teks deur die verskillende lesers bepaal
kan word deur die teks te bestudeer vanuit die oogpunt van die verskillende interpretasie
binne die teks. Dit is hierdie identifikasie wat die toepassing van die teks moontlik maak
vir huidige lesers soos hulle identifiseer met die proses van die herinterpretasie en etiese
verantwoordelike interpretasie van die teks.
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Allen, Shirley May. "The role and education of children in Old Testament times." Thesis, Stellenbosch : Stellenbosch University, 2001. http://hdl.handle.net/10019.1/52566.
Full textAbstract:
On title page: Master of Philosophy in Bible Skills<br>Thesis (MPhil)--Stellenbosch University, 2001<br>ENGLISH ABSTRACT: Children in the Old Testament world, at first glance, seem to playa very
minor role in the make-up of that society but was this really so? In
researching the role and education there are many questions, which need
answering.
Questions that come to mind are: What role did children play in the tribe,
clan and family? How did children relate to their fathers, mothers and
siblings? What education and training did children receive? When did they
receive it? Was it formal or informal? Did the status and education of
children change from early Israel through to the beginning of New
Testament times? How could children identify with their religion? What did
children contribute to their religion? What legal rights did children have?
How did their situation compare to the children in other countries in the
. Ancient Near East?
In investigating these questions in chapter one it was necessary to
research the social system, which included the complex multigenerational
family. It was also important to look at children in the Old Testament world
from a sociological anthropological stance. As religion and religious
concepts were embedded in the fabric of the Old Testament society it was
important to see which ones influenced the status of children. There was
also a need to investigate how children were protected by the law and how
they were affected by the economy as Israelite society was largely an
agrarian society.
In chapter two when investigating the education of children in the Old
Testament world it was necessary to look at parental responsibility as well
as the role of priests, prophets, sages, scribes and teachers. Wisdom
literature in the Old Testament played an important role in the education of
every child, either formally or informally. Not all of the education was moral
education; much of the instruction that children received was vocational.
The challenge when looking at education is that the evidence is mostly
inferred.
In analysing the role of children in the Old Testament world it becomes
apparent that children play a far greater role and are of higher social
status than it appears at a cursory glance when looking at the patriarchal
society in which they lived. The education of children took place mostly in
the setting of the home on an informal basis. It was only much later that
formal education was introduced and even then the exact beginning of
schools is difficult to pinpoint.
It would be incorrect to attempt to transplant the role of the child in the Old
Testament world into contemporary culture without transplanting the whole
society. It would however be correct to look at the Old Testament child
within the context of the extended family as far as redemptive history and
creation is concerned.<br>AFRIKAANSE OPSOMMING: Kinders in die Ou Testamentwêreld blyk met die eerste oogopslag In
geringe rol te speel in die samestelling van daardie gemeenskap, maar is
dit werklik so? Met die navorsing van die rol en opvoeding was daar baie
vrae wat beantwoord behoort te word.
Vrae wat opduik is: Watter rol het die kinders gespeel in die stam,
familiegroep en gesin? Wat was die verhouding tussen die kinders en
hulle vaders, moeders, broers en susters? Watter opvoeding en onderrig
het kinders ontvang? Wanneer het hulle dit ontvang? Was dit formeelof
informeel? Het die status en opvoeding van kinders verander van vroeë
Israel deur tot aan di~ begin van Nuwe Testamenttye? Hoe kon die
kinders met hulle geloof identifiseer? Watter bydrae het kinders tot hulle
geloof gelewer? Wat~er wetlike regte het kinders gehad? Hoe het hulle
situasie vergelyk met die kinders in ander lande in die Antieke Nabye-
Ooste?
Deur hierdie vrae in hoofstuk een te ondersoek was dit nodig om die ,.
maatskaplike stelsel te ondersoek, wat die komplekse veelvuldige geslagfamilie
ingesluit het. Dit was ook belangrik om na kinders in die Ou
Testamentwêreld vanuit In sosiologiese antropologiese oogpunt te kyk.
Aangesien godsdiens en godsdienstige konsepte ingebed was in die wese
van die Ou Testamentiese samelewing, was dit belangrik om te sien
watter die status van kinders beïnvloed het. Dit was ook nodig om te
ondersoek hoe kinders deur die wet beskerm is en hulle beïnvloed is deur
die ekonomie aangesien die samelewing in Israel hoofsaaklik In landelike
gemeenskap was.
In hoofstuk twee met die ondersoek van die opvoeding van kinders in die
wêreld van die Ou Testament was dit nodig om te kyk na ouerlike
verantwoordelikheid sowel as die rol van priesters, profete, wysgere,
skrifgeleerdes en leermeesters/onderwysers. Wysheidsliteratuur in die Ou
Testament het In belangrike rol gespeel in die opvoeding van elke kind,
hetsy formeelof informeel. Die opvoeding was nie alles morele opvoeding nie; 'n groot gedeelte van die onderrig wat kinders ontvang het was
beroepsgerig. Die uitdaging wanneer na die opvoeding gekyk word, is dat
die meeste bewyse hoofsaaklik afgeleide bewyse is.
Wanneer die rol van kinders in die Ou Testamentwêreld geanaliseer word,
word dit duidelik dat kinders 'n baie groter rol gespeel het, en 'n hoër
maatskaplike aansien geniet het as wat 'n bloot tersaaklike blik op die
patriargale samelewing waarin hulle gewoon het, aantoon. Die opvoeding
wat kinders ontvang het, het hoofsaaklik in die konteks van die huis, en op
fn informele basis plaasgevind. Dit was eers baie later dat formele
opvoeding bekendgestel is en die presiese begin van skole is ook moeilik
om vas te stel.
Dit sou nie korrek wees om te probeer om die rol van die kind in die Ou
Testament oor te plaas in die wêreld van die kontemporêre kultuur sonder
om die hele samelewing ook oor te plaas nie. Die sou egter korrek wees
om na die Ou Testament kind te kyk binne die konteks van die uitgebreide
gesin wat verlossingsgeskiedenis en die skepping aan betref.
21
Kim, Jin-Hak. "The City in Isaiah 24-27 : a theological interpretation in terms of judgment and salvation." Thesis, Stellenbosch : Stellenbosch University, 2008. http://hdl.handle.net/10019.1/1111.
Full textAbstract:
Thesis (DTh)--Stellenbosch University, 2008.<br>As the title indicates, our study is focused on a theological interpretation of the city in Isaiah
24-27 from the point of view of God’s judgment and salvation. The main reason for the study
is that in Isaiah 24-27, the city plays a very significant role. The research therefore employs
the socio-rhetorical approach which is a method that explores a multi-dimensional way of
dealing with the text.
Applying Robbins’ (1966a & b) textural analysis to the text of Isaiah 24-27, the inner and
inter textures are examined in order to demonstrate the narrator’s rhetorical strategy. Through
the prophetic genre of judgement and salvation, the narrator challenges the audience/reader to
change their minds and attitudes, especially about the city. The challenge is that the fortified
city alone would never provide safety and peace but rather bring God’s judgment. In contrast,
God alone provides salvation and protection through God’s reign on Mount Zion/Jerusalem. It
is shown that this rhetorical strategy is deeply embedded in the social and cultural context.
The expectation was that the historical and political chaos which was triggered by
international pressures and Israel’s unfaithfulness and injustice might cause Israel to reflect on
what happened and what would happen to the city in God’s eschatological time. The
rhetorical strategy also highlights the eschatological-apocalyptic character of the text and the
author of Isaiah 24-27 uses it to focus on the ideological and theological textures by means of
which he warned that “Zion theology” could become “Zion ideology” if it became located
beyond prophetic voice and criticism.
Furthermore, it is shown that the theological texture highlights God’s theological viewpoint
that is symbolized by subjects such as universalism and the restoration of Zion/Jerusalem
through judgment and salvation both of which are dialectically reflected in the destiny of the
city of Zion/Jerusalem. At a deeper level, this theological engagement is based on God’s
steadfast covenant love and justice, through which, God as husband and king, makes a
demand on the city Jerusalem/Zion, the wife and the faith community. We have attempted to
show from Isaiah 24-27 that God’s kingship is expressed in an apocalyptic manner which is
beyond human power and intervention in order to emphasize God’s absolute sovereignty in
controlling human destiny, especially the city. In line with the odd literary genre of the text,
there still exist traditional prophetic thoughts which demand human responsibility on issues
such as repentance, execution of social justice and righteousness in life.
22
Sauer, Dick. "A study of the Old Testament concept of elder." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
Full text
23
Jardine, Graham Walter. "Authority and interpretation in the book of Jonah." Thesis, Stellenbosch : Stellenbosch University, 2000. http://hdl.handle.net/10019.1/51630.
Full textAbstract:
Thesis (MTh)--Stellenbosch University, 2000<br>ENGLISH ABSTRACT: The issue addressed in this study and its hypothesis are outlined in chapter one, and
concern the general problem of variety in theological interpretation of the Bible. Specifically,
the research problem is identified with the existence of different readings of
Jonah as Scripture, and the need for these readings to be authoritative. A secondary
issue has to do with the role of author's intention in theological interpretation. The
hypothesis of this study states that the existence of various models of Scriptural authority
can account in part for the different ways that interpreters produce meaning in the
text of Jonah, by appealing to the one aspect of the text which is thought to be authoritative.
In chapter two the concept of scriptural authority is defined. The writings of
theologians who have expressed authority in terms of models is compared and contrasted.
A synthesis is attempted which aims at providing a definition of each model of
authority with which to analyse the theological interpretations of select authors. In this
chapter, the main focus is on the different ways that the Bible is regarded as authoritative
in the church.
Chapter three provides an analysis of three Jonah commentaries each written from the
perspective of one of the models of authority. The specific way in which each author
understands the meaning of Jonah is identified through a consideration of the exegetical
arguments. The single aspect of the text which is taken to be decisive in the articulation
of the understanding of the theological message is traced in the author's argument. The
interpretation is then compared with the definition of the particular model assumed to
be underlying the exegesis.
The final chapter consists of an evaluation of the validity of the central hypothesis;
some concluding remarks concerning the role of author's intention in authoritative
interpretation; and an identification of areas for further research.<br>AFRIKAANSE OPSOMMING: OUTORITEIT EN INTERPRETASIE IN DIE BOEK JONA
Die probleemstelling en hipotese van hierdie studie kry in hoofstuk een aandag. Die
probleem het te doen met die verskeidenheid teologiese interpretasies van die Bybel.
Die spesifieke navorsingsprobleem word met die bestaan van verskillende verklarings
in die boek Jona wat gelees is as die Heilige Skrif, geidentifiseer. 'n Sekondere saak
het met die rol van die outeur se bedoeling in 'n teologiese interpretasie te doen. Die
hipotese wat die studie rig, se dat die verskillende maniere hoe vertolkers die bedoeling
uit die boek Jona kry, teruggevoer kan word na die bestaan van verskeie modelle van
skriftuurlike outoriteit. Dit gebeur omdat 'n enkele aspek van die teks as outoriter
behandel word.
Die bepaling van skriftuurlike outoriteit word in hoofstuk twee behandel. Die resultate
van teoloe wat outoriteit as modelle beskrywe het word vergelyk en teenoorgestel. Die
modelle is saamgestel tot 'n definisie van elke model van outoriteit om die teologiese
interpretasies van sekere outeurs te ontleed. Die hoofbrandpunt van hierdie hoofstuk is
die verskillende maniere waarop die Bybel as outoriter in die Kerk verskyn.
Hoofstuk drie bestaan uit 'n ontleding van drie kommentare van die boek Jona wat
vanuit die perspektief van 'n spesifieke model beskou kan word. Die manier waarop
elke outeur Jona verstaan word geidentifiseer deur 'n oorweging van die eksegetiese
argumente. Die enkele aspek van die teks wat bepaal hoe die teologiese boodskap verstaan
is, word vervolg in die argument van die outeur. Die definisie van die spesifieke
model wat die outeur blykbaar aanvaar, word daarna vergelyk met die interpretasie.
In die slothoofstuk word 'n evaluering van die geldigheid van die sentrale hipotese
opgeneem; verskeie slotopmerkings betreffende die rol van die outeur se voornemens in
gesaghebbende verklaring; en die identifisering van velde vir verdere ondersoek.
24
Evans, John Frederick. "An inner-biblical interpretation and intertextual reading of Ezekiel's recognition formulae with the book of Exodus." Thesis, Stellenbosch : Stellenbosch University, 2006. http://hdl.handle.net/10019.1/50569.
Full textAbstract:
Thesis (DTh)--Stellenbosch University, 2006<br>ENGLISH ABSTRACT: One of the most striking literary phenomena in the entire Old Testament, Ezekiel's
recognition formula is repeated over seventy times. According to S. R. Driver that refrain,
"You shall know that I am Yahweh," strikes the keynote of the prophecy. Though one
might expect to find many monographs and journal articles treating at length the formula's
literary and theological function in Ezekiel, the only substantial work on the subject comes
from Walther Zimmerli and is nearly fifty years old. More recent scholarly discussion has
tended to be oblique, occasional, or subordinate to other interests.
Brevard Childs has suggested that Ezekiel shows a "preoccupation with Scripture."
Applying this insight, the dissertation at hand argues the thesis that the seventy-odd
recognition formulae in Ezekiel mark a theological nexus and intertextual relationship
between the prophecy and the book of Exodus (in some recensional form), and that those
formulae are best interpreted alongside the numerous recognition formulae in Exodus.
Interpreted intertextually, Ezekiel's formula points readers of the oracles to know Yahweh as
the God of the Exodus, who still acts, in covenant, to judge and to deliver. Here the term
intertextuality is used in a broader sense to include both a more diachronic "intertextuality
of production" (Ellen van Wolde), in which a text can only be written in relationship to
other texts, and a more synchronic "intertextuality of reception," in which a text can be read
only in relationship to other texts. With regard to methodology, the approach of innerbiblical
interpretation is employed to explore the text-production angle and the questions
which emerge concerning the re-use and re-presentation of Scriptural "traditions." Also
appropriate is a synchronic intertextual approach which inquires how Exodus and Ezekiel
texts-in particular the recognition formulae-may be read together from a text-reception
angle. Both approaches used together reveal a large number of parallels between Exodus
and Ezekiel and indicate how well the recognition formulae may be read together.
This study contributes to scholarship by offering an extensive review of past scholarship
on the formula; a fresh exegetical research of the formula's use in Ezekiel and in other
Bible books, with comparisons drawn; a study of the socio-historical and religious context
addressed by Ezekiel's oracles and the formula; and a theological interpretation of the
recognition formulae in Ezekiel alongside those in Exodus. There are many strong
conjunctions (or continuities) between the formulae in Ezekiel and Exodus: a covenant
stress; no positive use of the formula when spoken to the nations; an unbreakable link to
announcements of Yahweh's mighty acts in history; etc. Yet there is also a jarring
disjunction (or discontinuity) between the formulae in Ezekiel and Exodus: the prophecy
repeatedly declares that Israel "shall know that I am Yahweh" in judgment. This is "a
radical inversion of its former usage" (Carley); elsewhere in Scripture the formula always
sounds a positive note when spoken to Israel.<br>AFRIKAANSE OPSOMMING: Een van die mees opvallende .literere kenmerke van die hele Ou Testament, is Esegiel se
gebruikmaking van die erkenningsformule - meer as 70 maal! Volgens S.R. Driver vorm
hierdie refrein, "JulIe sal weet dat Ek Jahwe is", die kern van die profesie. Hoewel 'n mens
sou verwag dat talle monografiee en tydskrifartikels aan hierdie formule gewy sou word, is dit
slegs Walther Zimmerli wat byna 50 jaar gelede grondige navorsing in die verband gedoen
het. Meer onlangse navorsing was ondeursigtig en ondergeskik aan ander oorwegings.
Brevard Childs het voorgestel dat Esegiel 'n "preoccupation with Scripture" vertoon. Teen
hierdie agtergrond argumenteer hierdie proefskrif dat die erkenningsformules in die boek
Esegiel die teologiese kern aandui en dat daar 'n intertekstuele verb and tussen die profesie
van Esegiel en die Eksodusboek bestaan. Wanneer die erkenningsformule in Esegiel
intertekstueel verstaan word, dan ontstaan daar 'n verband tussen die godsprake en Jahwe as
die God van die Eksodus, wie steeds binne verbondsverband as Regter en Redder optree. In
die verband word die begrip "intertekstualiteit" in 'n bree sin verstaan en dit sluit in 'n meer
diakroniese "intertextuality of production" (Ellen van Wolde). Hiervolgens kan 'n teks slegs
in verhouding tot ander tekste geskryf word. In dieselfde asem moet daar ook na die meer
sinkroniese "intertextuality of reception" verwys word, waarvolgens 'n teks slegs gelees kan
word in verband met ander tekste. Op metodologiese vlak word "innerbiblical interpretation"
benut om ondersoek in te stel na teksproduksie en die vrae wat ontstaan na aanleiding van die
hergebruik en hervoorstelling van Bybelse "tradisies". Dit is verder ook van toepassing om 'n
sinkroniese intertekstuele benadering te gebruik wat vrae stel oor hoe Eksodus en Esegiel
(veral die erkenningsformules) in samehang gelees kan word indien dit vanuit 'n teksresepsie
hoek benader word.. Beide benaderings kan deur saam gebruik te word, 'n groot aantal
parallele tussen Eksodus en Esegiel ontdek en aantoon hoe die erkenningsformules saam
gelees kan word.
Hierdie proefskrif se bydrae tot die vakgebied behels 'n omvattende oorsig van bestaande
navorsing oor die erkenningsformule; 'n vars eksegetiese ondersoek en vergelyking van die
erkenningsformule se gebruik in Esegiel en in ander boeke van die Bybel; 'n studie van die
sosio-historiese en godsdienstige konteks wat deur die godsprake en erkenningsformule in
Esegiel aangespreek word; asook 'n teologiese interpretasie van die erkenningsformules in
Esegiel en in samehang met die formules in Eksodus. Daar is opvallende voorbeelde van sterk
verbande tussen die formules in Esegiel en Eksodus: die klem op die verbond; geen positiewe
gebruik van die formules wanneer dit met die vreemde nasies in verband gebring word nie; 'n
onlosmaaklike band met die aankondigings van Jahwe se magtige dade in die geskiedenis;
ens. Tog is daar ook 'n mate van steurende diskontinu'iteit tussen die formules in Esegiel en
Eksodus: die profesiee wat telkens herhaal dat Israel juis binne die oordeel "sal weet dat Ek
Jahwe is". Dit behels 'n radikale omkeer van die bestaande gebruik (Carley); omdat daar
elders in die Bybel slegs voorbeelde is waar die erkenningsformules in 'n positiewe manier
ten opsigte van Israel uitgespreek word.
25
Eloff, Mervyn. "From the exile to the Christ : exile, restoration and the interpretation of Matthew's gospel." Thesis, Stellenbosch : Stellenbosch University, 2002. http://hdl.handle.net/10019.1/52854.
Full textAbstract:
Thesis (DTh)--Stellenbosch University, 2002<br>ENGLISH ABSTRACT: The aim of this thesis is to demonstrate by critical interaction with four key areas of Matthean
research that 'restoration from exile' provides a valid and valuable hermeneutical prism for the
interpretation of Matthew's gospel. The investigation is undertaken from a Reformed and Evangelical
perspective and an inclusive approach is adopted with regard to hermeneutics, viz that interpretation
should take note of the historical and literary and theological aspects of Matthew's gospel. The four
key areas of investigation were chosen because they involve both particular texts and the gospel as
a whole and are, respectively, Matthew's genealogy, Matthew's concept of Salvation History, the Plot
of Matthew's gospel and Matthew's Use of the Old Testament. Each of these areas has already
received extensive attention in Matthean scholarship, though in each case the question of'restoration
from exile' has been almost entirely neglected. In each area, a brief critical survey of current
scholarship is provided, both in terms of content and methodology. This survey is then followed by
a discussion ofthe relevant texts and topics, demonstrating both the presence and the hermeneutical
importance of the 'restoration from exile' theme. In this way, the thesis thus shows that 'restoration
from exile' does indeed provide a valid though not exclusive, hermeneutical prism for the
interpretation of Matthew's gospel and that such an interpretation casts fresh light on both familiar
and more troublesome texts and topics of investigation. The final section of the thesis comprises a
brief survey of the theme of 'restoration from exile' within the Hebrew Scriptures and a
representative selection of early Jewish texts. On the basis of this survey, the conclusion is reached
that despite the very real diversity within early Judaism, it is possible to conclude that perhaps the
majority of Jews of the Second Temple Period saw themselves as still 'in exile', at least in theological
and spiritual terms. This in turn suggests that Matthew's presentation of Jesus as the one, who by
his death and resurrection brings the exile to an end, both for Israel and for the human race at large,
is designed to meet a very real spiritual and theological need. Furthermore, the pervasive interest in
'restoration from exile' within representative texts from Second Temple Judaism, and Matthew's
clear interest in this same theme, further support claims for the Jewish-Christian setting of Matthew 's
gospel and its dual function of legitimization for the Matthean communities and evangelistic appeal
to outsiders.<br>AFRIKAANSE OPSOMMING: Die proefskrif beoog om deur middel van kritiese wisselwerking met vier sleutelgebiede van
navorsing met betrekking tot die Matteusevangelie aan te toon dat 'terugkeer uit ballingskap' 'n
geldige en waardevolle hermeneutiese prisma bied vir die verklaring van die Matteusevangelie. Die
ondersoek word vanuit 'n Gereformeerde en Evangeliese standpunt onderneem. Daar word 'n
inklusiewe hermeneutiese benadering gevolg, d. w.s. die historiese, literere en teologiese aspekte van
die Matteusevangelie word in ag geneem. Die vier sleutelgebiede van ondersoek is gekies vanwee
hulle verb and met spesifieke teksverse en die Matteusevangelie as geheel. Die sleutelgebiede is,
onderskeidelik, die geslagsregister in Matteus I: 1-17, Matteus se konsep van heilsgeskiedenis, die
plot van die Matteusevangelie en Matteus se gebruik van die Ou Testament. Elkeen van hierdie
gebiede is in die verlede al breedvoerig deur geleerdes ondersoek, maar die tema van 'terugkeer uit
ballingskap' is in elkeen van hierdie areas feitlik totaal verontagsaam. 'n Verkorte opsomming en
bespreking van die hooftrekke van die bydraes van geleerdes word vir elk van die vier gebiede
gegee, beide met betrekking tot inhoud en metodiek. Dit word gevolg deur 'n uitleg van sleutelverse
en relevante temas om beide die teenwoordigheid en die belang van die 'terugkeer uit ballingskap'
tema aan te toon. Op die wyse word daar in die proefskrifbewys dat 'terugkeer uit ballingskap' wei
'n geldige en waardevolle, dog nie die enigste nie, hermeneutiese prisma vir die uitleg van die
Matteusevangelie verskaf. Dit is ook duidelik dat so 'n uitleg van Matteus wei nuwe lig op sowel
bekende as minder bekende en moeiliker teksverse en temas gooi. Laastens word daar ondersoek
gedoen na die belangstelling al dan nie in die tema 'terugkeer uit ballingskap' in die Ou Testament
en 'n verteenwoordigende seleksie vroee Joodse geskrifte. Daar word aangetoon dat ondanks die
verskeidenheid van wereldsienings onder die verskillende Joodse groepe, daar tog 'n algemene
beskouing onder die meeste Jode van daardie periode was dat hulle steeds, ten minste in 'n geestelike
en teologiese sin, 'in ballingskap' verkeer. Teen hierdie agtergrond is Matteus se voorstelling van
Jesus as die Een wat die ballingskap vir Israel en die mensdom tot 'n einde bring van uiterste belang.
So 'n belangstelling in 'terugkeer uit ballingskap' versterk ook verder die siening dat Matteus sy
evangelie vir Joodse Christene geskryf het en dat Matteus se geskrif beide 'n legitimerings- en
evangeliseringsfunksie vervul.
26
Park, Byeong-Cheol. "The search for order and the maintenance of mystery in Old Testament wisdom literature." Thesis, Stellenbosch : University of Stellenbosch, 2010. http://hdl.handle.net/10019.1/5180.
Full textAbstract:
Thesis (DTh (Old and New Testament))--University of Stellenbosch, 2010.<br>ENGLISH ABSTRACT: The aim of this dissertation is to investigate the concept of ‘wisdom’ in the Old Testament Wisdom Literature. This dissertation argues that the concept of ‘wisdom’ is both the search for order and the maintenance of mystery. The coexistence of order and mystery is suggested as a coherent theme of Wisdom Literature, and the various relationships between the two themes are explained as the particular voices in Wisdom Literature. Proverbs 16, Job 28, Ecclesiastes 3, and Sirach 24 exhibit the coexistent relationship between the two themes. While Proverbs 16 reveals an order prevailing coexistence, Ecclesiastes 3 exhibits a mystery prevailing coexistence. While Job 28 shows a dialogical coexistence, Sirach 24 illustrates a mysterious integrated coexistence between order and mystery. This coexistence of order and mystery is investigated by means of socio-rhetorical criticism. The voices of various textures such as inner texture, intertexture, social and cultural texture, and ideological and theological texture in Wisdom Literature reveal the coexistence and various types of coexistent relationships between the search for order and the maintenance of mystery. Inner texture analysis the literal and rhetorical nature of each text, revealing the themes such as the potential and the limitation of human beings and the fear of the Lord. Intertexture elaborates the themes as the search for order and the maintenance of mystery. Social and cultural texture explains the social and cultural setting of the theme, depending on the social topics such as the manipulationist and thaumaturgical response and the cultural categories such as dominant culture and contraculture. Based on this social cultural milieu, the sages or the authors of Wisdom Literature formulate a creation theology comprising of the search for order and the maintenance of mystery, criticising various ideologies such as royal ideology and the doctrine of retribution, and dominant cultures such as Hellenism and Judaism in each period.<br>AFRIKAANSE OPSOMMING: Die doel van hierdie dissertasie is om die konsep ‘Wysheid’ in die Ou Testamentiese Wysheidsliteratuur te ondersoek. Hierdie dissertasie voer aan dat die begrip ‘Wysheid’ sowel die soeke is na orde as na die behoud van misterie. Die saambestaan van orde en misterie word voorgehou as ‘n tema wat alle Wysheidsliteratuur saamvat. Die verhoudings tussen die twee temas word verduidelik as die verskillende stemme van elke vorm van Wysheidsliteratuur. Spreuke 16, Job 28, Prediker 3 en Sirach 24 toon die samehangende verhouding tussen die twee temas. Terwyl Spreuke 16 ‘n vervlegtheid toon waarin orde oorheersend is, toon Prediker ‘n saambestaan waarin misterie oorheersend is. Waar Job 28 ‘n samehang van dialoog toon, toon Sirach 24 ‘n misterie-geïntegreerde saambestaan van orde en misterie. Hierdie vervlegtheid van orde en misterie word ondersoek deur middel van sosio-retoriese kritiek. Die stemme van verskillende teksture soos binne-tekstuur, intertekstuur, sosiale en kulturele tekstuur asook ideologiese en teologiese teksture in die Wysheidsliteratuur wys op die saambestaan van verskillende tipes verhoudings tussen die soeke na orde en die behoud van misterie. Binnetekstuur ontleed die letterlike en retoriese aard van elke teks, en toon temas soos die potensiaal en die beperktheid van die mens asook die vrees van God. Intertekstuur brei die temas uit as die soeke na orde en die behoud van misterie. Sosiale en kulturele tekstuur van die tema word toegelig deur die sosiale en kulturele tekstuur, afhangende van die sosiale temas soos die manipulerende en thaumaturgiese response en van die kulturele kategorieë soos dominante- en kontrakulture. Gebaseer op hierdie sosiale en kulturele milieu druk die outeurs van die Wysheidsliteratuur die skeppingsteologie uit as die soeke na orde en behoud van misterie en kritiseer verskeie ideologieë soos die ideologie van konings, die vergeldingsleer, asook Hellenisme en Judaïsme in elke periode.
27
Kotze, Gideon Rudolph. "The scope of the Old Testament and the nature of its theology : determining the object and subject of Old Testament theology by means of the Septuagint." Thesis, Stellenbosch : University of Stellenbosch, 2006. http://hdl.handle.net/10019.1/2133.
Full textAbstract:
Thesis (MTh (Old and New Testament))--University of Stellenbosch, 2006.<br>The present study focuses on the difficulties surrounding the identification of an object and subject for the discipline of Old Testament theology. The goal thereof is to address these difficulties by establishing the legitimacy of an interdisciplinary engagement therewith. In order to achieve this goal the significance of the Greek translations of the Jewish scriptures, the Septuagint, for determining the object and subject of Old Testament theology is pursued.
The problems surrounding the object of study in Old Testament theology are identified and discussed in terms of both canon and text. The advent of Canon criticism, with its focus on the nature, function and history of the biblical canon, as well as the study of the recent textual discoveries in the area surrounding the Dead Sea, have rendered previous consensus regarding the formation of the biblical canon(s) and the history of the biblical texts problematic. This necessitates a thorough reconsidering of the scope of the term “Old Testament”, and consequently, the basis on which the discipline of Old Testament theology is practiced.
The rise to prominence of a so-called new or postmodern epistemological situation and the resulting influence of developments and shifts in literary studies on Biblical criticism, coupled with new challenges within the historical study of the biblical texts and a rediscovery of the importance of Wisdom literature forces upon the Old Testament theologian the responsibility to indicate and clarify the relationship between the Old Testament and divine revelation. Consequently, the nature of the Old Testament’s theology, and therefore, the subject of study in the discipline of Old Testament theology come under scrutiny.
The focus of the study subsequently shifts to topics treated in the study of the Septuagint in order to indicate how these relate to the problems plaguing the discipline of Old Testament theology. Issues relating to the proper use of terminology in Septuagint-studies, theories of the origin of the Septuagint, and the techniques that were employed in translating the Semitic source texts of the Jewish scriptures into Greek, occupy the student in this regard. As a result, the legitimacy of employing insights from Septuagint-studies in delineating the object and subject of study in Old Testament theology is demonstrated.
The final chapter identifies several overtures for furthering the study of the significance of the Septuagint for Old Testament theology in general. A number of methodological problems in the latter can be subsumed under the twin heading of the scope of the “Old Testament” and the nature of its theology. Chapter 36 of the Greek translation of the book of Job acts as a brief case study in order to demonstrate the suggestions that are made in this concluding chapter of the study.
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Cotrozzi, Stefano. "Aspects of foregrounding in Old Testament narratives : a pragmatic study." Thesis, Middlesex University, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.431340.
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Egan, Claire Marie. "The integrity of Job : a contextual study of Job chapters 24-28." Thesis, University of Birmingham, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.269549.
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Kim, Hyung Jun. "The structure and coherence of Psalms 89-106." Thesis, University of Pretoria, 1998. http://hdl.handle.net/2263/27412.
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Yi, Dongkwan. "Judgement and salvation : socio-rhetorical interpretation of Jeremiah 1." Thesis, Stellenbosch : Stellenbosch University, 2002. http://hdl.handle.net/10019.1/52903.
Full textAbstract:
Thesis (DTh)--Stellenbosch University, 2002<br>ENGLISH ABSTRACT: This dissertation is an attempt to address the problem of the relationship between the Jeremianic
judgement and salvation oracles, to prove our hypothesis that Jeremiah 1 functions as a theological
introduction to the whole book of Jeremiah, and that references to judgement and salvation form a
theological whole. Vernon Robbins's socio-rhetorical approach has been utilized.
In Chapter 1, we present a general survey of Jeremianic study, and show the scholarly tendency
towards a diachronic or synchronic approach. By doing so, we justify our application of the holistic
socio-scientific method to study the book more comprehensively. Our hypothesis about the
relationship between judgment and salvation in the book of Jeremiah is then presented and the
methodology described.
In Chapter 2, we offer a rhetorical analysis. According to our analysis, the centre of the prophetic
call in the book of Jeremiah is the commission (Jer. 1:10) where the thematic phrase of judgement
and salvation is highlighted. We identified passages containing this thematic catchphrase (Jer.
12:14-17; 18:7-10; 24:6; 31:28; 31:38-40; 42:10; 45:4; etc.) and Chapter 3 discusses each one. The
reoccurrence of that catchphrase in different circumstances was the reconfirmation and
recontextualisation of the Leitmotif of Jer. 1:10.
In Chapters 4-6, a social scientific approach has been utilised to explore a considerably rich text
which contains many diverse aspects of the social, cultural, political and theological environment.
We identify diverse interest groups to whom Jeremiah addressed his message of judgement and
salvation. They are "reformist", "conversionist", "revolutionist" and "thaumaturgical" from the
social perspective, and "pro-Babylon", "pro-Egypt" and "autonomistic" from the political
perspective. We next examine the intense controversy between Jeremiah and these groups, from
social, cultural, ideological and theological perspectives.
In the conclusion (Chapter 7), we summarise what we have studied and present the prospect for a
wider use of the socio-rhetorical method.<br>AFRIKAANSE OPSOMMING: Hierdie verhandeling ondersoek die vraagstuk rondom die verhouding tussen Jeremiaanse oordeel
en verlossingsorakels, Daar word gepoog om die hipotese te bewys dat Jeremia 1 dien as teologiese
inleiding tot die res van die boek en dat die verwysings na oordeel en verlossing 'n teologiese
geheel vorm. Vernon Robbins'se sosio-retoriese benadering word gebruik.
In Hoofstuk 1 gee ons 'n oorsig van Jeremiaanse navorsing en wys hoe vakkundiges neig tot of 'n
diakroniese of 'n sinkroniese benadering. Deur ons gebruik van die sosio-retoriese metode poog ons
om die boek meer volledig te bestudeer. Ons hipotese oor die verhouding tussen oordeel en
verlossing in Jeremia word dan aangebied en die metodologie beskryf.
In Hoofstuk 2, bied ons 'n retoriese analise, waarvolgens die kern van die profetiese roeping in die
boek geidentifiseer word as die opdrag (Jer. 1:10) wat die temas van oordeel en verlossing
beklemtoon. Dan identifiseer ons die verse wat hierdie temas bevat (Jer. 12:14-17; 18:7-10; 24:6;
31:28; 31:38-40; 42:10; 45:4; etc.) en bespreek elkeen in Hoofstuk 3. Die herhaaldelike voorkoms
van die temas in verskillende kontekste is die herbevestiging en herkontekstualisering van die
Leitmotifvan Jer. 1:10.
In Hoofstuk 4-6, word 'n sosiaal-retoriese benadering gebruik om 'n komplekse teks - wat diverse
aspekte van die sosiale, kulturele, politiese en teologiese omgewing insluit - te ondersoek. Ons
identifiseer verskeie belangegroepe tot wie Jeremia sy boodskap van oordeel en verlossing rig.
Uit die sosiale perspektief, IS die groepe "hervormers", "bekeerders", "rewolusionere'', en
"thaumaturge", en vanuit 'n politiese perspektief, "pro-Babilon", "pro-Egipte" en "autonome"
groepe. Dan ondersoek ons die intense struweling tussen Jeremia en hierdie groepe, vanuit sosiale-,
kulturele-, ideologiese- en teologiese perspektiewe.
In die slotsom (Hoofstuk 7) lewer ons 'n opsomrning van die studie, en bied die verwagting vir 'n
breer gebruik van die sosio-retoriese metode.
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Davies-Browne, Bankole P. "The significance of parallels between the 'Testament of Solomon' and Jewish literature of late antiquity (between the closing centuries BCE and the Talmudic era) and the New Testament." Thesis, University of St Andrews, 2004. http://hdl.handle.net/10023/2685.
Full textAbstract:
The TSol is a Christian composition of late antiquity which narrates the story about how King Solomon built the Temple of God with the aid of demons he subjugated. Comparative analysis between the TSol and Jewish literature of late antiquity (between the closing centuries BCE and the Talmudic era), and the New Testament is primarily to establish any literary dependence and explore the nature of contact between the TSol and these materials; and also to isolate Jewish elements in the TSol. The Jewish materials discussed are the Hebrew Bible, the LXX, Tobit, Wisdom of Solomon, Pseudo-Philo, certain Qumran documents (11 PsApa and the Copper scroll), Josephus' Jewish Antiquities, Ecclesiastes, Proverbs, Song of Songs, rabbinic literature, and certain Aramaic incantation texts. My research has shown that parallels do exist between the TSol, the Jewish literature discussed and the New Testament. The parallels between the TSol and the aforementioned literature are twofold: verbal and conceptual. Verbal parallels occur in the form of technical terminology; quotations, allusions and echoes. The second type of parallels appears in the form of motifs, themes, structural elements and ideas. These parallels seem to dominate in my analysis. There is no need to explain the parallels between the TSol and the literature discussed in terms of literary dependence. I have attempted to demonstrate that these parallels in most of the literature are indicative of indirect influence through shared use of the biblical tradition: motifs, stories and themes regarding King Solomon; a common fund of oral tradition(s) regarding Solomon's magical power over demonic world; shared literary language, milieu, and cultural conventions. Moreover, the author of the TSol seems to have recycled Jewish materials pertaining to Solomon and related motifs in his work. Apart from the New Testament, the best case for a direct influence of a Jewish work on the TSol is Tobit.
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Koopmans, William T. "Memorializing covenant identity a study of Old Testament memorials and monuments /." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.
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Giese, Curtis Paul. "A study of the Old Testament quote in Matthew 27:9,10." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.
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Moon, Sewon. "Jesus and his Apostles as prophets par excellence in Luke - Acts." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/85806.
Full textAbstract:
Thesis (MTh)--Stellenbosch University, 2013.<br>ENGLISH ABSTRACT: Both Jesus and his Apostles, the main characters of Luke-Acts, cannot be identified as having the general features of prophets of the first century Mediterranean world, but nevertheless Luke elaborates on them in such a way so as to portray them as prophets. In this thesis, I have dealt with the matter of Luke’s characterization of Jesus and his Apostles, particularly the matters of how they are portrayed, and why they are portrayed as such. To answer the above questions, I have used the methodology derived from Darr’s “pragmatic reader response approach” (1992).
In chapter 3, the narrative world of Luke-Acts, I have investigated the extra-textual as well as the literary context of the given text. I have defined (1) Second Temple Judaism as the hierocratic symbolic empire within the [Roman] Empire, and (2) the prophets par excellence, Moses, Samuel and Elijah, as extraordinary prophets who performed the priestly task, as well as the legislative task of making and renewing the Covenant. Such extra-texts became the background of the characterization of Jesus and his Apostles.
The characterization of Jesus is developing along the narrative sequence and geographical movement in Luke-Acts. The importance of Jerusalem in Luke’s narrative and in his characterization of Jesus is noteworthy. It indicates that the ministry of Jesus and his Apostles is confronting the current hierocratic symbolic empire, which was centred around a high priest and the Jerusalem Temple. I have tried to prove this point through my exegesis in chapters of 4 and 5.
I have examined Luke 4:16 and Acts 2 in terms of (1) Hellenistic conventions, typical situations and rhetoric of comparison, and (2) the inter-textual linkage, especially Old Testament quotations and typology, in Ch. 4 and 5. In terms of the Hellenistic convention, both passages can be classified as public speeches confronting the whole house of Israel which was the hierocratic symbolic empire at that time. In addition, it can be understood as the dispute of honour and shame over the status of Jesus and his Apostles as a prophet. By appealing to the OT quotations and allusions including typology, Luke portrays Jesus as the prophet par excellence in Luke 4:16-30, and identifies him as Lord and Messiah in Acts 2. Using a similar strategy, Luke portrays Jesus’ Apostles as the prophets par excellence like Moses in Acts 2.<br>AFRIKAANSE OPSOMMING: Beide Jesus en sy apostels as die hoofkarakters kan nie in Lukas-Handelinge geïdentifiseer word met die algemene kenmerke van profete in die eerste-eeuse Mediterreense wêreld nie, maar tog verbeeld Lukas se uitbreiding oor Jesus en sy apostels hulle as profete. In hierdie tesis handel ek met die saak van Lukas se karakterisering van Jesus en sy apostels, veral die sake van hoe hulle uitgebeeld word, en waarom hulle as sodanig uitgebeeld. Om hierdie vrae te beantwoord, het ek die metodologie uit Darr se "pragmatiese leser-reaksie benadering" (1992) gebruik.
In hoofstuk 3, die narratiewe wêreld van Lukas-Handelinge, het ek die ekstra-tekstuele sowel as die literêre konteks van die gegewe tekste ondersoek. Ek het die volgende posisies ingeneem (1) Tweede Tempel Judaïsme was ‘n hierokratiese simboliese ryk binne die [Romeinse] Ryk, en (2) die profete par excellence, Moses, Samuel en Elia, het as buitengewone profete ‘n priesterlike taak uitgevoer, sowel as die wetgewende taak van die maak en vernuwing van die verbond. Sulke “ekstra”-tekste het gedien as die agtergrond van die karakterisering van Jesus en sy apostels.
Die karakterisering van Jesus vind plaas volgens die ontwikkeling in terme van die narratiewe volgorde en geografiese beweging in Lukas-Handelinge. Die belangrikheid van Jerusalem in Lukas se narratiewe en in sy karakterisering van Jesus is opvallend. Dit dui daarop dat die bediening van Jesus en sy apostels die huidige hierokratiese, simboliese ryk, wat om 'n hoëpriester van die Jerusalem Tempel gesentreer was, gekonfronteer het. Ek het probeer om hierdie punt te bewys deur my eksegese in hoofstukke 4 en 5.
Ek het Lukas 4:16 en Handelinge 2 ondersoek aan die hand van die volgende temas (1) Hellenistiese konvensies, tipiese situasies en die retoriek van vergelyking, en (2) inter-tekstuele skakeling, veral met Ou Testamentiese aanhalings en tipologie in hoofstukke 4 en 5. In terme van Hellenistiese konvensie, kan beide gedeeltes geklassifiseer word as openbare toesprake wat die huis van Israel as hierokratiese, simboliese ryk gekritiseer het. Daarbenewens kan dit verstaan word as ‘n saak van eer en skaamte oor die status van Jesus en sy apostels as 'n profeet. Met 'n beroep op OT aanhalings en sinspelings insluitend tipologie, verbeeld Lukas vir Jesus as die profeet par excellence in Lukas 4:16-30, en identifiseer by hom as Here en Messias in Handelinge 2. Deur 'n soortgelyke strategie, word Jesus se apostels uitgebeeld as die profete par excellence (soos Moses) in Handelinge 2.
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Al-Jazairi, Sawsan. "Mary Sidney Herbert's creative translation : a study of Psalm 119." Thesis, University of Manchester, 2004. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.646008.
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Lombaard, Christoffel Johannes Stephanus. "Isaac in the Old Testament a new interpretation from Genesis 22, based on hermeneutical-methodological and exegetical investigations /." Thesis, Pretoria ; [s.n.], 2009. http://upetd.up.ac.za/thesis/available/etd-09252009-001725/.
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Mngqibisa, Oscar Themba. "The relationship of humankind and nature according to Psalm 8." Thesis, Link to the online version, 2006. http://hdl.handle.net/10019.1/1279.
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Park, Byeong Cheol. "Current perspectives on Wisdom in Job 28." Thesis, Stellenbosch : University of Stellenbosch, 2007. http://hdl.handle.net/10019.1/2188.
Full textAbstract:
Thesis (MTh (Old and New Testament))--University of Stellenbosch, 2007.<br>The aim of this thesis is to discern the trends in current scholarship on the concept of wisdom in Job 28. The trends differ according to methodological perspectives (literary, historical, and theological), depending on the relationship among the concepts of wisdom as the fear of the Lord, transcendent wisdom and traditional wisdom. However, in each perspective one can find some different interpretations which are also found in other perspectives.
Most current scholars from the literary perspective consider Job 28 as a wisdom poem or song, anticipating the speeches of Yahweh. For them, the theme of Job 28 criticises traditional wisdom which entails the doctrine of retribution and suggests transcendent wisdom, which is inaccessible to human being. The fear of the Lord is the practical conclusion of transcendent wisdom.
For the scholars working from the historical perspective, there are various opinions about the authorship, the date, the location, and the purpose of Job 28. However, for many scholars the concept of wisdom in Job 28 reveals only transcendent wisdom, which contradicts traditional wisdom that entails the doctrine of retribution. The concept of the fear of the Lord also belongs to traditional wisdom.
For many scholars who work from the theological perspective, the concept of wisdom is the fear of the Lord. The fear of the Lord in Job 28 is the repetition of the Prologue and anticipation of the speeches of Yahweh. The fear of the Lord is the practical conclusion of transcendent wisdom and can coexist with traditional wisdom.
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Fachhai, Laiu. "Primogeniture in the Old Testament : towards a theological-ethical understanding of patriarchy in Ancient Israel." Thesis, Stellenbosch : Stellenbosch University, 2007. http://hdl.handle.net/10019.1/17750.
Full textAbstract:
Thesis (DTh)--Stellenbosch University, 2007.<br>ENGLISH ABSTRACT: As the title suggests, this research is a study of primogeniture in the Old Testament towards a
theological-ethical understanding of patriarchy in ancient Israel. Using the Ancient Near East as a
wider context of the Old Testament, the research first analysed the Ancient Near East texts relating
to primogeniture, i.e., texts relating to inheritance and succession. In so doing the research reveals
that primogeniture was a generally practiced custom of most of the Ancient Near East societies,
serving as a cornerstone for their patriarchal culture. The research also demonstrates that there were
exceptions to the rule. For example, the Elamites practiced matrilineal and matrilocal customs.
Within the general practice of primogeniture among most of the Ancient Near East societies,
firstborns were often displaced in favour of younger sons. In some cases, daughters and wives could
also inherit and own properties, although succession to the throne by daughters was rare.
The central focus of the research is a socio-rhetorical criticism of the primogeniture text of
Deuteronomy 21:15-17. Like in the Ancient Near East, this study also discovers that primogeniture
was a generally practiced custom as well as a cornerstone of ancient Israel’s patriarchy. However,
exceptions to this rule in ancient Israel seemed to be even more notorious than in those of other
ancient Near East societies. The custom was often not followed. Daughters could also inherit.
Firstborns were displaced by their younger brothers for prime heirship of the family as well as
succession to the throne. This violation of primogeniture custom was theologically and ethically
qualified and politically and ideologically appropriated. The research thus concludes that these
theological-ethical qualifications as well as political-ideological appropriation of the violation of
primogeniture based on socio-economic and religious-political changes of society indicate that
patriarchy according to the Old Testament is not a static divine blueprint for all societies of all
generations. Rather, patriarchy in ancient Israel was a dynamic socio-historical and theologicalethical
process which was subjected to change, modification, reinterpretation, and re-appropriation
according to socio-economic and religious-political developments of a given society.
In the name of patriarchy, women had been denied their rights, robbed of their dignity and worth,
and regarded as a second class image of God in many societies, then and now. Committed to
correcting these wrongs, this research – arguing that patriarchy in the Old Testament is not so much
a privilege as it is to a responsibility – challenges the contemporary hierarchical patriarchal
ideologies, and contends for gender equality in all walks of life, remembering that we are all created
equally in the image of God.<br>AFRIKAANSE OPSOMMING: Soos die titel aandui, dek hierdie studie eersgeborenheid in die Ou Testament om 'n teologies-etiese begrip
van die patriargie in antieke Israel te bewerkstellig. Teen die Antieke Nabye Ooste (ANO) as wyer konteks
van die Ou Testament, analiseer die navorsing ten eerste die ONO-tekste wat betrekking het op
eersgeborenheid, met ander woorde tekste wat verwys na vererwing en opvolging. In die proses het die
navorsing aan die lig gebring dat eersgeborenheid 'n wydverspreide praktyk in die meeste ANOgemeenskappe
was en as hoeksteen vir hul voortbestaan en patriargale stelsels gedien het. Die navorsing het
ook aangetoon dat uitsonderings op hierdie reël voorgekom het. So het die Elamiete byvoorbeeld matriliniêre
gebruike gehad, asook waar die man by die vrou se familie gaan woon het. In die algemene gebruik van
eersgeborenheid onder meeste van die ANO-gemeenskappe, is eersgeborenes dikwels vervang ten gunste van
jonger seuns. In sommige gevalle kon dogters en eggenotes ook erflatings ontvang en vaste eiendomme besit,
alhoewel troonopvolging deur dogters baie selde voorgekom het.
Die sentrale fokus van die navorsing is 'n sosioretoriese kritiek op die eersgeborenheidsteks in
Deuteronomium 21:15-17. Soos ten opsigte van die ANO, het die studie ook vasgestel dat eersgeborenheid 'n
algemeen aanvaarde praktyk en ook hoeksteen van antieke Israel se patriargie gevorm het. Maar die
uitsonderings op hierdie reël in antieke Israel was skynbaar selfs meer opspraakwekkend as in ander ANOgemeenskappe.
Die gebruik is dikwels nie nagevolg nie. Dogters kon ook vererf. Eersgeborenes is deur hul
jonger broers vir die belangrikste erfporsie van die familie vervang, asook vir troonopvolging. Hierdie
verbreking van die eersgeborenheidsgebruik is teologies en eties gekwalifiseer en polities en ideologies
toegepas. Die navorsing kom dus tot die gevolgtrekking dat hierdie teologies-etiese kwalifikasies, asook die
polities-ideologiese toepassing van die verbreking van eersgeborenheid, gebaseer op sosio-ekonomiese en
religieus-politieke veranderinge in die gemeenskap, aandui dat patriargie volgens die Ou testament nie 'n
statiese, godgegewe bloudruk vir alle gemeenskappe van alle generasies daarstel nie. Patriargie in antieke
Israel was eerder 'n dinamiese sosiohistoriese en telogies-etiese proses, wat onderworpe was aan verandering,
aanpassing, herinterpretasie en hertoepassing ingevolge soio-ekonomiese en religieus-politieke
ontwikkelinge van 'n gegewe gemeenskap.
In die naam van patriargie is vroue in baie gemeenskappe, destyds en vandag nog, ontneem van hul regte,
van hul waardigheid en van hul waarde gestroop en beskou as 'n tweede klas beeld van God. Hierdie
navorsing is toegewy aan die regstel van hierdie onregte en is van mening dat patriargie in die Ou testament
nie sodanig 'n voorreg was nie as 'n verantwoordelikheid en daag daarmee die hedendaagse hiërargiese
patriargale ideologieë uit. Dit spreek hom uit ten gunste van geslagsgelykheid in alle gebiede van die lewe,
met in ag neming dat ons almal gelyk geskape is in die beeld van God.
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Kim, Yeol. "A study of wisdom Psalms in the Old Testament / by Yeol Kim." Thesis, North-West University, 2008. http://hdl.handle.net/10394/1833.
Full textAbstract:
This thesis was an attempt to read the wisdom psalms in the Old Testament more effectively. In the introduction, the problems identified in the research on wisdom psalms were analyzed along the history of investigation into wisdom psalms. According to investigation, the main problems of the research of wisdom psalms can be summarized in three main aspects. The first research problem mainly lies in the negligence of the careful reading of the content of wisdom psalms. While most scholars are busy with the identification of wisdom psalms, the form-critical question concerning wisdom psalms, namely as to what the specific content and message of wisdom psalms are, is subsequently neglected. The second research problem is that pertaining to the context of wisdom psalms. Some narrow views of the Sitz im Leben of wisdom psalms demand broader socio-historical investigation of wisdom psalms. Furthermore, recent interest in the canonical shape of the psalms also calls for more attention to reading wisdom psalms in the broad canonical context of the entire Psalter. The third research problem is the theological implications of wisdom psalms. How wisdom psalms are theologically valued and what the theological implications of wisdom psalms are for the believing (and even unbelieving) community are considered necessary aspects of investigation in the present study.
For the methodological analysis of more effective reading of wisdom psalms, based on the three main aspects of research problems and tasks, a three-dimensional approach, namely an intra-textual reading, an extra-textual reading and an inter-textual reading, was proposed as a reading strategy concerning wisdom psalms. From the perspective of intra-textual reading, the poetic structure and poetic content of wisdom psalms were investigated. Following this, the extra-textual dimensions of wisdom psalms were discussed in order to scrutinize the socio-historical context of wisdom psalms. The aspect of the inter-textual canonical shape of wisdom psalms was also examined in order to understand wisdom psalms in the broader canonical context.
For the scope of research, four wisdom psalms or psalms with predominantly wisdom elements and themes were selected, namely Psalms 1, 37, 49 and 112. These psalms are generally regarded by most scholars as typical or bona fide wisdom psalms. Other psalms containing wisdom elements and themes (e.g. Psalms 19, 32, 34, 73, 111, 119, 127, 128 and 133) were also briefly discussed when the elements and themes are inter-textually related to the selected wisdom psalms.
In this manner, Psalms 1, 37, 49 and 112 were multidimensionally read in the main body of the thesis (Chapters II-V), based on suggested three-dimensional reading, namely the intra-textual reading, the extra-textual reading and the inter-textual reading — one chapter for each wisdom psalm. A brief introductory remark was made concerning the first part of the study of each wisdom psalm. The Massoretic Text and the author's own translation of each wisdom psalm then followed with discussions of some translation problems in order to establish the best textual base for the study. Subsequently an analysis of the poetic structure and poetic content of each wisdom psalm was done, based on the intra-textual reading of the psalm. Thereafter, both the literary genre and life-setting of each wisdom psalm were taken into consideration, based on the preceding study of poetic content and its extra-textual clue from the content. From then on, the canonical context of each wisdom psalm was discussed on the basis of inter-textual relationships of the psalm. Finally, all the preceding study outcomes were synthesised in order to grasp the overall message of each wisdom psalm with special attention to the wisdom perspective of the psalm and its implications.
In the conclusion of the thesis, a comparison regarding the similarities and differences of the content, context and theological emphasis within the four proposed wisdom psalms were presented with regard to synthesizing all the study outcomes and their overall theological implications. Thereafter, a number of remarks were presented on the possible practical theological implications and some promising applications and suggestions for future research as an example of the present study for contemporary readers.
For the contents and the implications thereof, all the wisdom lexical terms and intense forms of wisdom features and styles from the proposed wisdom psalms were synthesized and the overall implications from the contents presented.
Regarding the context of wisdom psalms and the theological implications thereof, it was proven that wisdom psalms might have had a communal liturgical setting with the primary aim of communal instruction. Mixed literary genres and forms as well as the socio-historical context of wisdom psalms support this contention. This inference differs considerably from the traditional hypothesis of non-cultic setting and the private use of wisdom psalms for meditation.
For the canonical shape of wisdom psalms and its implications, it seems that wisdom psalms formulated a wisdom frame in the Psalter with the purpose of giving proper wisdom counsel in order for the afflicted community to overcome their apparent problems, and to put their hope in eternal God.
For the wisdom themes and their theological implications, four main aspects crystallised from the study: (1) the two ways (contrasting life-styles); (2) the fear of the Lord and directing the way of Torah; (3) the reality but inevitability of retribution; and (4) the centrality of God: the Lord reigns! These four main themes have a logical relationship: in order to choose a blessed life between the two ways (contrasting life-styles), human beings have to fear the Lord by obeying His Word (Torah) and committing their ways of life under the wings of the reign of God even though many inquisitive questions are in mind regarding the theory of retribution and theodicy. The Lord will then repay them for their good decision and conduct according to His trustworthy Word and Deed. The cohesive factor in this logical relationship is the created order in God's creation: the order in that natural universe created and maintained by God.
For the practical theological implications, it was pointed out that the main practical function of wisdom psalms is instructional, and the goal of that instruction is about the reign of the Lord that solves the problem of all the conflict and fear, even the fear of death, in the journey of life. In this way, wisdom psalms have a transforming power of life: those who are fools, wisdom psalms make wise; those who are frustrated, wisdom psalms encourage; and to those who are in darkness, wisdom psalms offer permanent hope. Thus the condition of the church and the culture in this time of the so-called post-modern world reinforces the need to recover wisdom psalms for what they can teach us.
A suggestion for the identification of wisdom psalms was presented for further research on the topic: a wisdom psalm is any psalm that dynamically develops both wisdom forms (and styles) and wisdom themes (and motifs) richly throughout poetic artistry. The three-dimensional reading strategy is also recommended in order to read the intra-textual dimension of wisdom psalms more closely, the extra-textual dimension of wisdom psalms more profoundly, and the inter-textual dimension of wisdom psalms more broadly.
As this thesis has proven, wisdom psalms are always contemporary, and consequently relevant to us. Through listening to and reading wisdom counsels in wisdom psalms by means of songs, prayers and instructions, and by living accordingly, we can gain broader insight and a more concrete picture of who God is and who we are and how we should live, then as all true theology can finally inspire, enlighten and edify us.<br>Thesis (Ph.D. (Old Testament))--North-West University, Potchefstroom Campus, 2008.
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Simango, Daniel. "An exegetical study of imprecatory Psalms in the Old Testament / Daniel Simango." Thesis, North-West University, 2011. http://hdl.handle.net/10394/8432.
Full textAbstract:
This thesis is an attempt to read the imprecatory psalms in the Old Testament more effectively. In the introduction, the current research of the imprecatory psalms is surveyed and three problems are identified. First of all, there seems to be no consensus among scholars with regards to the exact number of imprecatory psalms. The reason for this is that there are no defined criteria for identifying these psalms. Little work has been done to rectify the situation, possibly because the search for such criteria has been arbitrary and subjective. It is probably unnecessary for scholars to sing in unison with regards to the exact number of imprecatory psalms. Therefore, rather than searching for some illusive criteria, this study focuses on the content of these psalms in order to enrich our understanding of imprecation in the Psalms. Secondly, there is a wide range of views regarding the basis of imprecatory psalms. There is no consensus among scholars and many of the proposed solutions are unsatisfactory. Therefore, this study focuses on each imprecatory psalm to establish the basis of imprecation from the text itself and then seeks to clarify the “ethical problem” in the light of the New Testament. Thirdly, some scholars seem to have ignored the historical context of the imprecatory psalms. Therefore, this study is an attempt to read the imprecatory psalms in their total context (i.e historical, life-setting and canonical) before application is made to the modern context. Thus, the above research problems have provided motivation for this thoroughly text-based and text oriented exegetical study of a representative selection of the imprecatory psalms in order to grasp more accurately the content, context and message of these psalms. In order to ensure the thoroughness of this study, the reading strategy utilized involves a three-dimensional approach, namely an intra-textual reading, an extra-textual reading and an inter-textual reading of each of the representative imprecatory psalms. From the perspective of intra-textual reading, the literary structure, morphological, poetical, semantic and rhetorical features of each of the representative imprecatory psalms are investigated. Following this, the extra-textual dimensions of each of the representative imprecatory psalms are discussed in order to scrutinize the socio-historical context of imprecatory psalms. The aspect of the inter-textual relationships of each of the representative imprecatory psalms is also examined in order to understand imprecatory psalms in their broader canonical context. For the purpose of this study, five imprecatory psalms, namely Psalms 35, 69, 83, 109 and 137, have been selected, based on the fact that they are commonly classified by scholars as imprecatory psalms. Psalms 35, 69, 83, 109 and 137 are multi-dimensionally read in the main body of the thesis (chapters 2-6, one chapter for each imprecatory psalm), based on the suggested three-dimensional reading, namely the intra-textual reading, the extra-textual reading and the inter-textual reading. The thesis concludes by comparing the content, context and theological emphasis of the selected imprecatory psalms. It synthesizes all the study outcomes, the overall messages and theological implications of the selected imprecatory psalms and gives clarity on the “ethical problem.” Finally, some suggestions for future research on imprecatory psalms are offered.<br>Thesis (Ph.D. (Old Testament))--North-West University, Potchefstroom Campus, 2011
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Zinkuratire, Victor. "The kingship of Yahweh in Israel's history, cult and eschatology : a study of Psalm 47." Thesis, University of Cambridge, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.329023.
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Oh, JungHwan. "Onesimus as slave in the Philemon letter : social and theological implications for Ethos and identity." Thesis, Stellenbosch : University of Stellenbosch, 2010. http://hdl.handle.net/10019.1/5199.
Full textAbstract:
Thesis (MTh (Old and New Testament))--University of Stellenbosch, 2010.<br>ENGLISH ABSTRACT: In general, we tend to see slavery through negative eyes, also in the first century C.E. The reason is that slaves were not treated as human beings, but as things in the first century C.E. Therefore Patterson (1982:38) describes slavery as social death.
However, there were communities that treated slaves as human beings, not just as objects. An example is the Christian community in which Philemon’s household was located, and in which a slave called Onesimus lived. Various opinions are suggested concerning Onesimus’ slave identity, but scholars generally agree with the idea that he was indeed a slave. These debates are briefly considered in Chapter 2.
Onesimus, who ran away from his owner, met Paul in prison. He then became a Christ-believer through Paul. Onesimus’ actual social status was still that of slave, even when he became a believer. Nevertheless, his spiritual status was that of a freedman in Christ.
Then, could Onesimus actually become a freedman in the social sense? My answer is ‘Yes’, based on two different perspectives, viz. a theological and a social perspective.
In Chapters 3 and 4, slavery is treated largely in a theological sense. According to a theological perspective, Onesimus could have spiritual freedom from God when he became a believer even though his current social status was defined as a slave. This dissertation introduces Paul’s three other letters which use the term ‘slavery’, namely 1 Cor 7:17-24, Gal 4:21-5:1 and Phil 2:6-11. These three letters show how Paul understands the term ‘slavery’ in his theological thinking. In terms of metaphor, the term ‘slavery’ can have various meanings in biblical contexts. Therefore these three letters provide a good idea towards an understanding of Onesimus’ identity as a freedman in a Christian community, and in particular, in Paul’s theological thinking.
In Chapter 5, a more practical examination of slavery was provided. In the social perspective, the possibility of the manumission of Onesimus could be affected by the first century Greco-Roman slavery system. Two factors are focussed upon, namely the household and manumission, to suggest the possibility of a change of Onesimus’ status.
Finally, the possibility of the change of Onesimus’ status can be fully assumed in both perspectives. In addition, the manumission of Onesimus could give hope to others who lived in slavery in Roman society. Therefore defining the identity of Onesimus gives us two important conclusions; slaves could live as freed persons in a social sense on the one hand; on the other hand, in a theological sense even slaves could receive spiritual freedom by Christ’s love regardless of their social status. This is because all people are one in Christ and there is no social discrimination between people in the Christian community.<br>AFRIKAANSE OPSOMMING: Ons is geneig om slawerny oor die algemeen negatief te beoordeel, soos ook in die eerste eeu n.C. Die rede hiervoor is die feit dat slawe tydens die eerste eeu nie as mense behandel is nie, maar as dinge. Patterson (1982:38) beskryf slawerny daarom as sosiale dood.
Daar was egter gemeenskappe waar slawe as menslike wesens behandel is en nie as blote objekte nie. 'n Voorbeeld is die Christen-gemeenskap waarin Philemon se huishouding was, en waar 'n slaaf genaamd Onesimus gewoon het. Verskeie menings word aangebied aangaande Onesimus se slawe-identiteit, maar akademici het dit eens dat hy wel 'n slaaf was. Hierdie debatte word kortliks opgeweeg in Hoofstuk 2.
Onesimus, wat gevlug het van sy eienaar, het Paulus in die gevangenis ontmoet. Daar is hy deur Paulus bekeer tot die Christelike geloof. Onesimus se werklike sosiale status was steeds dié van 'n slaaf, selfs nadat hy 'n gelowige geword het, maar sy geestelike status was dié van 'n vrygemaakte in Christus.
Sou Onesimus ook as 'n vryegemaakte eskou kon word in die sosiale sin? My antwoord is ‘Ja’, op grond van twee verskillende perspektiewe, nl. 'n teologiese en 'n sosiale perspektief.
In Hoofstukke 3 en 4 word slawerny grotendeels in teologiese sin behandel. Hiervolgens sou Onesimus geestelike vryheid deur God verkry het toe hy 'n gelowige word, hoewel sy heersende sosiale status hom as slaaf gedefinieer het. Hierdie proefskrif betrek Paulus se ander drie briewe waarin na slawerny verwys word, naamlik Kor. 7:17–24, Gal 4:21–5:1 en Fil 2:6–11. Hierdie drie briewe toon Paulus se begrip van die term ‘slawerny’ in sy teologiese beredenering. Metafories kan die term ‘slawerny’ verskillende betekenisse hê in die bybelse kontekste. Die briewe bied daarom 'n helder omskrywing van Onesimus se identiteit binne 'n Christen-gemeenskap, en spesifiek, in Paulus se teologiese denke.
In Hoofstuk 5 word slawerny in meer praktiese diepte ondersoek. Volgens 'n sosiale perspektief, sou die eerste-eeuse Grieks-Romeinse slawernystelsel 'n rol speel in die vrystelling van Onesimus. Twee faktore kom hier ter sprake, naamlik die huishouding, en vrystelling – om die moontlikheid van 'n statusverandering vir Onesimus te suggereer.
Ten slotte kan die moontlikheid van 'n verandering van Onesimus se status binne beide perspektiewe aanvaar word. Daarby sou die vrystelling van Onesimus hoop verskaf het aan andere wat in die Romeinse samelewing in slawerny geleef het. Om die identiteit van Onesimus te definieer, bring ons tot twee belangrike gevolgtrekkings: slawe kon in die sosiale sin, as vrygemaakte mense leef ; in teologiese sin kon hulle ook geestelik bevry word deur die liefde van Christus, onafhanklik van hulle sosiale status. Dit is gegrond in die aanname dat alle mense een is in Christus en dat daar geen diskriminasie bestaan tussen mense binne 'n Christen-gemeenskap nie.
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Lee, Soon-Im. "A socio-rhetorical interpretation of Genesis 1-3 from a Korean female perspective." Thesis, Stellenbosch : Stellenbosch University, 2002. http://hdl.handle.net/10019.1/52696.
Full textAbstract:
Thesis (DTh)--Stellenbosch University, 2002<br>ENGLISH ABSTRACT: Traditionally, Gen 1-3 has been interpreted as a text that supports male superiority and
female inferiority as the will of God. This dissertation aims to establish a more
constructive interpretation one that is more responsible and accountable to the readers of
the Korean Presbyterian Church in particular. Consequently, I have dealt with various
interpretations ofGen 1-3 from male and female perspectives.
Because the mam Korean religions of pre-Christianity (Shamanism, Buddhism and
Confucianism) have been identified as possible major influential elements that would
have had an impact on Korean male centred interpretations of Gen 1-3, this study begins
by analysing Korean worldviews and their influence on the formation of the theological
tradition in the KPc. These elements are then investigated in terms of the significant
impact they had upon the interpretation of Gen 1-3 in the KPC and this demonstrates how
an individual view of the Scriptures could bring about different results within the KPC
itself. An alternative interpretation of Gen 1-3 from a feminist perspective is discussed as
part of the solution to promote justice for female readers. Although feminist readings
would reduce the oppression of female readers, we analyse how another possibility of
oppression, directly opposed to female oppression, could arise.
To avoid another biased interpretation of Gen 1-3 ant to establish an interpretation of Gen
1-3 that is more ethically accountable to both genders, an attempt is made to read the text
by means of a method that has an interdisciplinary nature in terms of dealing with the
text. The socio-rhetorical criticism of Vernon Robbins is chosen and inner, and inter-,
ideological and theological textures of Gen 1 are identified.
Although the Creation texts exhibit their cultural connection, a socio-rhetorical reading of
Gen 1 is not concerned with a specific order for man and woman in God's creation.
Therefore, a sexual distinction based on some ethical status or role is not found. Instead,
Gen 1 describes not only the relationship between God and human beings, but also the
relationship of human beings to the other orders of creation. The concept of the divine
image applied in the biological terms, male and female offers no theological indication for the present social consequences. Rather it invites us to open ourselves to possible new
meanings beyond any cultural boundaries.
Gen 1 within the present context challenges the interpreter as well as the reader to selfcritical
activity in reading or interpreting the text in his/her own context. This is so
because Scripture has allowed diversity, and the text of Gen 1 created a new meaning for
the readers of the exilic society as Gen 2-3 did for the readers of the original cultures
reflected in the Scriptures. Therefore, the KPC also needs to be challenged to look at the
relationship of male and female anew and to be invited to be a partner in restoring the lost
half of the dignity of the image of God for humanity. If exile for the Jewish people
signified a calling into question of their secure centres of meaning as the people of God,
our traditional Christian way of viewing the nature of God and of humankind should
equally be called into question in our present context.<br>AFRIKAANSE OPSOMMING: Genesis 1 is tradisioneel geinterpreteer as 'n teks wat die meerderwaardigheid van mans
en die rninderwaardigheid van vroue ondersteun as die wil van God. Hierdie proefskrif
het ten doel om 'n meer konstruktiewe interpretasie daar te stel. 'n Interpretasie wat meer
verantwoordelik en verantwoordbaar teenoor die lesers is, veral binne die Koreaanse
Presbiteriaanse Kerk (KPK). Gevolglik het ek aandag gegee aan verkeie interpretasies
van Genesis 1-3. Interpretasies vanuit manlike sowel as vroulike perspektiewe.
Aangesien die belangrikste Koreaanse religiee van die pre-Christen tydperk (Sjamanisme,
Boeddhisme, Confucianisme) geidentifiseer is as moontlik belangrike, invloederyke
elemente wat 'n invloed gehad het op die manlik gesentreerde interpretasie van Genesis
1-3, begin hierdie studie met die analisering van Koreaanse wereldbeelde en die invloed
daarvan op die formasie van die teologiese tradisie binne die KPK. Hierdie elemente
word dan ondersoek in terme van die belangrike impak wat dit gehad het op die
interpretasie van Genesis 1-3 binne de KPK en dit demonstreer hoe 'n individuele
beskouing van die Skrif verskillende resultate binne die KPK self teweeg kan bring. 'n
Alternatiewe interpretasie van Genesis 1-3, vanuit 'n ferninistiese perspektief, word
bespreek as deel van die oplossing om geregtigheid vir vroue lesers te bevorder. Hoewel
'n feministiese lees die onderdrukking van vroue lesers sal verrninder, word ook·
geanaliseer hoe 'n ander moontlikheid van onderdrukking, direk gekant teen die vroulike
onderdrukking, kan ontstaan.
Ten einde nog 'n bevooroordeelde interpretasie van Genesis 1-3 te vermy en om 'n
interpretasie daar te stel wat meer eties verantwoordbaar is vir beide geslagte, word 'n
poging aangewend om die teks te lees by wyse van 'n metode wat inter-dissipliner van
aard is in die interpretasie van die teks. Die sosio-retoriese kritiek van Vernon Robbins
word gekies en 'n intra-, inter-, ideologiese en teologiese tekstuur van Genesis 1 word
gerdentifiseer.
Hoewel die skeppingstekste hulle kulturele verbintenis ten toon stel, setel die belang van
'n sosio-retoriese lees van Gen 1 nie by 'n bepaalde orde vir man en vrou in God se
skepping. Om hierdie rede word 'n geslagtelike onderskeid, gebasseer op etiese status of
rol, nie in die teks gevind nie. Eerder, Genesis 1 beskryf nie net die verhouding tussen God en mense nie, maar ook die verhouding van menslike wesens tot die ander ordes van
die skepping. Die konsep van die goddelike beeld, toegepas in biologiese terme, bied
manlik en vroulik geen teologiese aanduiding vir die huidige sosiale gevolge nie. Eerder,
dit nooi ons uit om onsself te open vir moontlike, nuwe betekenisse, wat verby enige
kulturele betekenisse strek.
Binne die eietydse konteks daag Genesis 1 die interpreteerder sowel as die leser uit tot
selfkritiese aktiwiteit in die lees of interpretasie van die teks binne sy / haar eie konteks.
Dit is so weens die feit dat die Skrif ruimte laat vir diversiteit en weens die feit dat
Genesis 1 nuwe betekenis geskep het vir die lesers binne die eksiliese gemeenskap, soos
wat Genesis 2-3 gedoen het vir lesers van die oorspronklike kulture soos gereflekteer in
die geskrifte. Om hierdie rede behoort die KPK ook uitgedaag te word om opnuut
ondersoek in te stel na die verhouding tussen man en vrou en om uitgenooi te word as
vennoot in die proses om die verlore helfte van die waardigheid van die beeld van God
vir die mensdom te herstel. Indien die ballingskap vir die Joodse volk dui op 'n
bevraagtekening van hulle veilige sentrums van betekenis as die yolk van God, behoort
ons tradisionele Christelike beskouing van die aard van God en van die mensdom op
soortgelyke wyse bevraagteken te word binne ons eietydse konteks.
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Giffone, Benjamin D. "From time-bound to timeless : the rhetoric of lamentations and its appropriation." Thesis, Stellenbosch : Stellenbosch University, 2012. http://hdl.handle.net/10019.1/20205.
Full textAbstract:
Thesis (MTh)--Stellenbosch University, 2012.<br>ENGLISH ABSTRACT: This study postulates a unifying rhetorical function for the book of Lamentations during the
Persian period. After the destruction of the temple in 587 BCE, the people of Judah were
geographically scattered and religiously and culturally fragmented. Lamentations, with its
ahistorical, timeless character, its acrostic form, its posture of protest, and its totalizing
references to all the different classes and groups of Judahites, became a rallying point for
Jews seeking restoration after the exile, as well as a perpetual reflection on YHWH’s role in
human suffering for oppressed Jews in many places and at many times through history.
The historical component of this study seeks to establish the fragmentation of Judah
and the goals of the various Judahite groups during the Persian period. The literary
component attempts to demonstrate Lamentations’ suitability as a portable, timeless
expression of suffering before YHWH, and as a source of imagery and motivation for Jewish
restoration hopes.
This study contributes to the understanding of the formation of Jewish identity, which
since the destruction of the first temple has been shaped by minority status in nearly every
cultural context, and by the evolution of a portable, textual religion. This study concludes that
the preservation of the book of Lamentations was both a reflection of and a contribution to
these two aspects of Jewish identity.
This study also contributes to the interpretation of Lamentations—and the genre of
communal lament—as literature and liturgy. It also explores the possibility of literary
connections between Lamentations, Isaiah 40-55, and the genre of penitential prayers.<br>AFRIKAANSE OPSOMMING: Hierdie studie postuleer ‘n verenigende retoriese funksie vir die boek Klaagliedere gedurende
die Persiese periode. Na die vernietiging van die tempel in 587 vC was die inwoners van Juda
geografies versprei en godsdienstig en kultureel gefragmenteer. Klaagliedere se ahistoriese en
tydlose karakter, die akrostiese vorm, die geneentheid tot protes, en die totaliserende
verwysings na al die verskillende klasse en groepe van Judeërs, het ‘n aanhakpunt geword vir
Jode wat heropbou na die ballingskap nagestreef het, asook vir die voortgaande nadenke by
onderdrukte Jode in baie plekke en tye deur die geskiedenis, oor Jahwe se rol in menslike
lyding.
Die historiese komponent van hierdie studie probeer die fragmentering van Juda
gedurende die Persiese periode vasstel, asook die doelwitte van die verskillende groepe in
Juda. Die literêre komponent poog om te illustreer dat Klaagliedere uitermate geskik was as
oordraagbare, tydlose uitdrukking van lyding voor Jahwe, en dat dit ‘n bron van verbeelding
en motivering vir die Joodse heropbou-hoop was.
Die studie dra by tot die verstaan van die vorming van Joodse identiteit wat sedert die
vernietiging van die eerste tempel sterk beïnvloed is deur hul minderheidstatus in byna elke
kulturele konteks, maar ook deur die ontwikkeling van ‘n oordraagbare, tekstuele godsdiens.
Hierdie studie kom tot die gevolgtrekking dat die bewaring van die boek Klaagliedere beide
‘n nadenke oor en ‘n bydrae tot hierdie twee aspekte van Joodse identiteit was.
Die studie maak ook ‘n bydrae tot die interpretasie van Klaagliedere—asook die genre van
gemeenskaplike klag—as literatuur en liturgie. Dit ondersoek ook die moontlike literêre
verhoudings tussen Klaagliedere, Jesaja 40-55 en die genre van boetepsalms.
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Christiansen, Ellen Juhl. "The covenant and its ritual boundaries in Palestinian Judaism and Pauline Christianity : a study of ecclesiological identity and its markers." Thesis, Durham University, 1993. http://etheses.dur.ac.uk/5801/.
Full textAbstract:
The present study is an analysis of covenantal identity and ritual boundaries based on texts ranging from the Old Testament, the Book of Jubilees, the Dead Sea Scrolls to the New Testament. A pattern of interdependence between group identity and boundary marks is traced, and the following thesis is examined: a community's identity is reflected in boundary marks, and ritual boundaries reflect a corporate identity. By using this general principle to interpret biblical and intertestamental material a pattern emerges: when identity is defined in ethnic categories, boundaries are wide, national boundaries, when identity is defined in particularistic categories, such as priestly purity, boundaries are narrow markers of purity. When identity is changed, boundaries change. Having chosen the Old Testament covenant concept as a term for ecclesiological identity the writer demonstrates that covenantal identity changes in Palestinian Judaism not least because it narrows down and builds on the principle of law. As a result of this, ritual boundaries become narrow marks of law observance. When such an interpretation is challenged by Paul covenant is redefined. The Old Testament and intertestamental pattern of interdependence helps to explain that Paul reinterprets covenant and why old ritual boundaries are replaced. Since for Paul identity is grounded in faith in the one Christ, the ecclesiological boundary is no longer an exclusive covenant rite, such as circumcision, rather baptism is, since it serves as a rite of identification with Christ and a mark of possession of the Spirit. This reflects a radical change in ecclesiology. When Christian baptism is the boundary marker that reflects unity with Christ and serves as an inclusive rite; it simultaneously becomes the only symbol for incorporation in the one church.
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Rathbone, Mark. "Interaction between scholarly and non-scholarly reading of Genesis 11:1-9 in the South African context." Thesis, Stellenbosch : University of Stellenbosch, 2006. http://hdl.handle.net/10019.1/1455.
Full textAbstract:
Thesis (DTh (Old and New Testament))--University of Stellenbosch, 2006.<br>The interaction between scholarly and non-scholarly readings of Genesis 11:1-9 in the South African context refers to the transformation in biblical hermeneutics from the world of the text to the world of the reader and the post-colonial critique of Western essentialist scholarly modes of reading the Bible.
This study explored three essentialist modes of scholarly reading from the South African context that perpetuated imperialism and colonialism: Anglocentric -, Afrikaner - and Anti-colonial modes of reading. Non-scholarly readings of Bible Study Groups, African mythology and artworks of Azaria Mbatha view the text as subject. Non-scholarly readings, from the margin of the South African context, informed by a holistic and interconnected cultural discourse, deconstruct essentialism and constructs responsible readings of the Bible. These readings deconstruct centralistic essentialist discourses and construct a liminal space for new creative and responsible readings of the Bible in the South African context that stimulates healing. The ubuntu reading of Genesis 11:1-9 by Desmond Tutu reflects this. His reading incorporates the African connected reading praxis of non-scholarly readings, from the margin of the 'South' African context, and makes use of scholarly discourse. Tutu's mode of reading leans on Western humanism and ecclesiology that does not follow a critical-holistic cultural discourse. The African Independent Church developed as a reaction to Western ecclesial structures. In the African Independent Church the concept, Moya or Spirit functions as a reading matrix that deconstructs the discriminatory and exclusive forces of essentialist disconnection. The study proposes that a Moya reading is an open-critical and inclusive theological-ethical concept. The interpretative thrust is decolonial, deconstructing essentialism and creating a liminal space, for new responsible readings of Genesis 11:1-9. A Moya reading is holistic and connects people to the land, a perspective that is foreign to essentialist scholarly readings of Genesis 11:1-9.
This study contributes to the hermeneutical debate in South Africa, Africa and the global context by emphasising the importance of a continued interaction between scholarly and non-scholarly readings of the Bible from the margin.
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Ajah, Miracle. "Theological perspectives on tithing in the Old Testament and their implications for believing communities in Africa." Thesis, Link to the online version, 2006. http://hdl.handle.net/10019.1/1366.
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Puk, John-Tong. "The relationship between Old Testament prophecy and nuer prophecy : a comparative theological study." Thesis, Stellenbosch : Stellenbosch University, 2001. http://hdl.handle.net/10019.1/52561.
Full textAbstract:
Thesis (MTh)--Stellenbosch University, 2001.<br>ENGLISH ABSTRACT: This study alms to compare ancient Israelite (Old Testament) prophecy with
Nuer prophecy within its respective religious contexts, to detect the differences
and similarities.
The most important differences between Israelite (Old Testament) and Nuer
prophecy are:
• Israelite prophecy presupposes monotheism while Nuer prophecy
functions within a polytheistic rei igious context.
• Nuer understanding of creation is far less explicit than the Israelite
accounts of creation in Genesis 1 and 2.
In explaining the reasons for the dissimilarities between Israelite (Old Testament)
and Nuer prophecy, reference was made to the difference in geographical
location, cultural and societal context.
Among the more important similarities between Israelite (Old Testament) and
Nuer prophecy are the points of view related to sin and sacrifice, as well as the
distinction between true and false prophets and the role of prophets in society.<br>AFRIKAANSE OPSOMMING: Hierdie studie beoog om In vergelyking te tref tussen anti eke Israelitiese (Ou
Testament-) profesie en Nuer-profesie binne hulle onderskeie religieuse
kontekste, en om ooreenkomste en verskille te identifiseer,
Die volgende is die belangrikste verskille tussen Israelitiese (Ou Testament-) en
Nuer-profesie:
• Israelitiese profesie voorveronderstel rnonoteisrne terwyl Nuer-profesie
binne In politeistiese religieuse konteks funksioneer.
• Die Nuer-begrip van die skepping is aansienlik minder eksplisiet as die
Israel itiese weergawes van die skepping in Genesis 1 en 2,
In Verklaring van die gronde vir die verskille tussen anti eke Israelitiese (Ou
Testament-) profesie en Nuer-profesie het faktore 5005 verskille in geografiese
lokaliteit, kulturele en samelewingskontekste in ag geneern.
Sommige van die belangriker ooreenkomste tussen anti eke Israelitiese (Ou
Testament-) en Nuer-profesie wat genoem word, is die vertrekpunte betreffende
sonde en offerande, sowel as die onderskeid tussen ware en vals profete en die
rol van profete in die samelewing.