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1
Clarke, Kent D. "An examination of the United Bible Societies' Greek New Testament based upon textual criticism and critical analysis." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
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Parkhurst, Diana L. "The New Testament meaning of "little ones"." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.
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3
Johnston, Julius William. "Criteria for and exegetical significance of distinguishing poetry and creed in the Greek New Testament." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
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4
Govier, Clive E. "The majority text debate: A study in New Testament text-critical method." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 1996. https://ro.ecu.edu.au/theses/963.
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The aim of textual criticism is to recover the original text of the New Testament. By studying and comparing the many extant manuscripts it is hoped to discover which of them, or the variants they contain, arc closest to the original Text In choosing between the many variant readings, New Testament scholars developed the method of grouping manuscripts into different fom1s of text which fit the pattern of their variants. In contrast to this approach, J. W. Burgan propounded a method later identified as "The Majority Text" approach. This focuses on the Byzantine textual tradition, and assumes that its numerical preponderance is prima facie evidence of a superior text. With the lapse of time, and due to the results of the many studies made of newly discovered papyri, there is growing uncertainty as to the value of the traditional groupings of manuscripts. Both current research and contemporary methods of criticism may indicate that F. J. A. Hort's description of the Byzantine text (Majority text), as late, inferior, and recensional, needs to be reevaluated. There is a loss of methodological consensus; differing ways have emerged of estimating the many variant readings of the New Testament. This depends on whether the critic relies on the supposed history of the text, or prefers to focus on stylistic and philological issues. The need is to find a text-critical method acceptable to all. Recent debate between scholars advocating different approaches to textual criticism has addressed several key theoretical issues, whose outcome determines whether the Majority text method is a viable alternative to other approaches. This study responds to the recommendation of Kurt Aland (1987) that interested students should test the Majority text method, by considering several texts from the Gospels which arc relegated to the critical apparatus of the Greek New Testament (UBS4). This is done by employing Burgan's "Seven Notes of Truth", and the results are compared with Aland's conclusions, as well as with the conclusions of other critics who follow similar or varying methods. Not surprisingly it was found that, of all the verses examined on the basis of the Majority text method, the textual decisions were markedly different from those made by Aland and the UBS editors. In contrast, the Majority text conclusions for half of the verses considered were in agreement with those reached by the more radical approach of G. D. Kilpatrick who was willing to evaluate some Byzantine variants as good readings. The differing approaches indicate that New Testament textual criticism is at a methodological impasse. II is hoped that a clearer understanding of the history of the text will provide an objective basis for making sound textual choices. This quest must include a more exact method of patristic studies to enable the critic to place the Text more accurately in the context of its time and location. If a consensus emerged which accepted that Hart's views of the origins of the Byzantine text are no longer tenable, this may encourage scholars to study Burgon's work more closely, and thereby assess the value of the Majority text method.
5
Arndt, Wayne S. "Cyprian's Old Latin Gospels and the textual apparatus of the United Bible Societies Greek New Testament." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.
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Santoja, Jakub. "The sense of a beginning : Bakhtinian dialogic criticism on 'the Gospel' in Mark." Thesis, University of Sheffield, 2000. http://etheses.whiterose.ac.uk/3489/.
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Contemporary literary approaches have caused paradigm shifts in Biblical Studies in the last two decades as it appears in a great deal of Markan studies using narrative, reader-response, deconstructive, feminist, and new historicist approaches. However, literary studies on the Gospel of Mark have not taken into account theoretical questions underlying those approaches. As a result biblical critics are driven by new trends without ever having a chance to examine the critical baggage of the approaches. Consequently, there is a gap of communication between the old and the new one. Therefore this thesis is an attempt to meet the need of enhancing the quality of critical endeavour in biblical studies. In the light of most recent competing critical theories of literature, the first contribution of this thesis is the methodological finding that Bakhtinian dialogic criticism contains the most profound philosophical and practical foundations for solving some crucial theoretical problems in contemporary literary theories. It is a critique to a Saussurian linguistic system of language which becomes the very foundation of modern and postmodern literary criticism. Bakhtinian literary theory shifts the foundation of literary criticism on linguistic signs into the creative activity of the socio-cultural production of human communication. The shift into socio-cultural reality of language communication makes the notion of 'genre' very important to unlock the problem of text and context in literary studies. Since the Gospel of Mark has fascinated most literary critics in Biblical Studies, the problem of 'genre' of this gospel is chosen as the focus of this study. Secondly, as no agreement is reached as to what 'genre' the Gospel of Mark belongs, this thesis makes its contribution to the discussion by locating the problem of 'genre' of Mark in the context of genre theories and argues that the Bakhtinian suggestion to find genre in the socio-cultural sphere by analysing artistic intercourse between narrative agents in Mark has freed the competing analysis from the unresolved problem between the kerygmatic (content oriented) approach and the analogical (form oriented) approach. To achieve finding 'genre' in the socio-cultural sphere, this thesis focuses on Bakhtinian analysis of the process of artistic intercourse between narrative agents. The narrative communicative interrelationships between narrative agents is constructed in this thesis as a 'stereophonic' Bakhtinian model of dialogic communication. This model is an original contribution of this thesis for revising the traditional two dimensional model of narrative communication. Based on this dialogical model of communication, a special role is given to the Bakhtinian 'author-creator' in the realization process of genre through the interaction of polyphonic voices. Through the interaction of voices of the author-artist and the hero we are led to discover a relatively stable type of portraying and controlling reality in Mark, known as the genre of Roman 'satire'. The closest literary affinity is Satyrica by Petronius. This narrative strategy of 'satire' in Mark has its root in the prophetic discourse of the Old Testament which is saturating the speech of the narrator, John the Immerser, the centurion, the people, and even Jesus. Finally, the whole search for Markan 'genre' culminates in the analysis of the realization of genre through the analysis of Bakhtinian chronotope. The reality of the genre of Mark is its social reality that is in its role as dpxrj/ 'beginning'. As the Gospel of Mark proclaims itself as 'a beginning', it defines its claim of socio-cultural 'authority' in early Christianity. It is this 'sense of beginning' which enables the narrating and the narrated world of Mark to interact dialogically.
7
Childers, Jeffrey Wayne. "Studies in the Syriac versions of St. John Chrysostom's homilies on the New Testament : with special reference to Homilies 6, 20, 22, 23, 37, 62, 83, and 84 on John." Thesis, University of Oxford, 1996. http://ora.ox.ac.uk/objects/uuid:1d934fa6-8614-45bc-a61f-6de883846adb.
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The thesis conducts systematic studies of the Syriac versions of St. John Chrysostom's Homilies on the New Testamentandmdash;the Homilies on Matthew, the Homilies on John, and the Homilies on the Epistles of St. Paul. The thesis focuses mainly on sixth- and seventh-century British Library manuscripts, but is also concerned with the spread of the material over the course of centuries into different sorts of books. Pre-dating extant Greek witnesses by centuries, the main Syriac manuscripts preserve translations made during the fifth and sixth centuries and constitute unique textual evidence for students of the Greek. By analyzing the methods of translation, it has been possible to place the versions within the framework of the development of Syriac translation technique and to highlight methodological issues for those attempting to relate Syriac versions to their Greek source texts. The translation analysis includes Biblical citations. The analyses have shown that the Homilies on the Epistles were translated last and are the most literal. The Homilies on Matthew and on John were translated earlier, are relatively less literal, and most likely to have Peshitta or even (occasionally) Old Syriac Bible texts rather than direct translations from the Greek. Several of the Homilies on John are edited and translated, allowing a critique of M.-E. Boismard's interpretation and use of the Syriac version, which is seen to be unsatisfactory in several ways.
8
Rutherford, Miranda Julia. "A Trickster in Disguise: Reading a New Type of Satan in 2 Corinthians." Oberlin College Honors Theses / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=oberlin1433465476.
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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.
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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.
10
Giere, Samuel D. "A new glimpse of Day One : an intertextual history of Genesis 1.1-5 in Hebrew and Greek texts up to 200 CE." Thesis, University of St Andrews, 2007. http://hdl.handle.net/10023/155.
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This thesis is an unconventional history of the interpretation of Day One, Genesis 1.1-5, in Hebrew and Greek texts up to c. 200 CE. Using the concept of ‘intertextuality’ as developed by Kristeva, Derrida, and others, the method for this historical exploration looks at the dynamic interconnectedness of texts. The results reach beyond deliberate exegetical and eisegetical interpretations of Day One to include intertextual, and therefore not necessarily deliberate, connections between texts. The purpose of the study is to gain a glimpse into the textual possibilities available to the ancient reader / interpreter. Central to the method employed is the identification of the intertexts of Day One. This is achieved, at least in part, by identifying and tracing flags that may draw the reader from one text to another. In this study these flags are called ‘intertextual markers’ and may be individual words, word-pairs, or small phrases that occur relatively infrequently within the corpus of texts being examined. The thesis first explores the intertextuality of Genesis 1.1-5 in the confines of the Hebrew Bible and the Septuagint. The second half of the thesis identifies and explores the intertexts of Day One in other Hebrew texts (e.g. the Dead Sea Scrolls, Sirach) and other Greek texts (e.g. Philo, the New Testament) up to c. 200 CE. The thesis concludes with a summation of some of the more prominent and surprising threads in this intertextual ‘tapestry’ of Day One. These summary threads include observations within the texts in a given language and a comparative look at the role of language in the intertextual history of Day One.
11
Jang, Young. "A narratological approach to the structure of the apocalypse of John." Thesis, Stellenbosch : Stellenbosch University, 2001. http://hdl.handle.net/10019.1/52095.
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Thesis (DTh)--Stellenbosch University, 2001<br>ENGLISH ABSTRACT: This study aims to investigate the structure of the Apocalypse from the narratological
viewpoint, to further the adequate interpretation of the book.
Throughout this work. three things are presupposed: (1) the Apocalypse follows an
episodic, non-chronological pattern; (2) the Apocalypse is a coherent unit: (3) the
Apocalypse. as a genre. should be defined by means of form. content. and function.
To start with. earlier attempts to reveal the structure of the Apocalypse are briefly dealt
with in chapter 2. in order to establish both their weak and strong points. With these in
mind. this study attempts a three-dimensional approach consisting of syntactic structure
(form). semantic structure (content). and pragmatic structure (function). In chapter 3.
this approach is supported by Chatman's narrative paradigm (1980) as a model for
narrative analysis.
In chapter 4, to establish the syntactic structure. we started by delimiting the whole text
into many small parts - "partial narrative units" - by using various narrative elements.
and then assembled the small sections into "basic (or complete) narrative units (BNU or
ULl )" by using several identifying criteria for them. and continued to identify the
"bigger narrative units" (UL2.3.4) by using various integrating strategies until the
biggest narrative. which comprises the whole text as a coherent unit ( L.5). emerged.
As a result. the narrative-svntactic structure (viz. the surface-level svntactic structure) , '
and the fundamental-syntucnc structure (viz. the deep-level syntactic structure) of the
book are disclosed at the end of chapter 4.
In chapter 5, then. the content (the narrative theology) of the book i hown throuzh b
both the narrative-semantic structure (viz. the theme-oriented concentric pattern) and
{he [undamental-semantic structure (viz. the macrostructure). both of which are based
on the syntactic structure (esp .. plot). Finally, in chapter 6, to show how the book functions to persuade the hearerslreaders in
both the literary context and the external (socio-historical) context, the transforming
power to reverse the old worldview of the hearerslreaders is sought through the
narrative strategies of the book in both contexts.
Briefly speaking, while chapter four is related to the syntactic structure (form) of the
Apocalypse and chapter five is related to its semantic structure (content), chapter six
can be said to correspond to the pragmatic aspect (function).
To conclude, this study could modestly be said to articulate the following results:
(1) The syntactic structure of the Apocalypse, as an integral unit. shows movement from
an unstable state to a stable condition, which means that God's sovereignty will be
established on earth -r'Thy will be done on earth as it is in heaven."
(2) The semantic structure shows that the Apocalypse revolves around the activity of
Jesus Christ. who is the cohering theological-clement of the structure of the book.
(3) The functional structure shows that the Apocalypse rhetorically requests the faithful
to witness to God's word until the end of the world and the wayward to repent because
the time is near.<br>AFRIKAANSE OPSOMMING: Hierdie studie beoog die ondersoek van die struktuur van die Apokalips/Openbaring
vanuit "n narratiewe oogpunt om voldoende interpretasie van die boek te bevorder.
Dwarsdeur die werk word drie dinge voorveronderstel: (1) die Apokalips volg "n
episodiese. nie-chronologiese patroon: (2) die Apokalips is "n samehangende eenheid:
(3) die Apokalips. as 'n genre. behoort deur middel van vorrn. inhoud. en funksie
gedefinieer te word.
Aanvanklik word daar in hoofstuk 2 kortliks gekyk na vroeer pogings om die struktuur
van die Apokalips te openbaar ten einde hul sterk en swak punte vas te ste!. Met dit in
gedagte, beoog bierdie studie 'n drie-dimensionele benadering bestaande uit sintaktiese
struktuur (vorrn). semantiese struktuur (inhoud). en pragmatiese struktuur (funksie). In
hoofstuk " word die benadering ondersteun deur Chatman se paradigma (1980) as n
model vir narratiewe ontleding.
In hoofstuk -L om die sintaktiese struktuur vas te stel, is begin om die hele tek in baie
klein deeltjies af te baken - "gedeeltelike narratiewe eenhede - deur verskeie
narratiewe elemente te gebruik. Daarna is die klein deeltjies in "basiese (of komplete)
narratiewe eenhede (BNU or ULl r saamgestel deur verskeie identifi erende kriteria
daarvoor te gebruik. en daar is voortgegaan met die identifisering van "groter narratiewe
eenhede' (UL2.3.-+) deur verskeie integrerende strategiee te gebruik totdat die groot te
narratief. wat die hele teks as "n samehangende eenheid (lJL5) insluit. te voorskyn
gekom het.
Gevolglik word die narratief-sintaktiese struktuur (n1. die oppervlakkigc simaktiese
struktuur) en die [undamenteel-sintakuese struktuur (nl. die diepperliggende sintaktiese
siruktuur) van die boek aan die einde \ an hoofstuk -+ geioon. In hoofstuk 5 word die inhoud (die narratiewe teologie) van die boek deur beide die
narratief-semantiese struktuur (nl. die tema-georienteerde konsentriese patroon) en die
fundamenteel-semantiese struktuur (nl. die makrostruktuur) getoon, albei gebaseer op
die sintaktiese struktuur (veral plot).
Ten slotte, in hoofstuk 6, om aan te dui hoe die boek funksioneer om hoorders/lesers in
beide die literere en eksterne (sosio-historiese) konteks te oorreed, word die
transformerende mag om die ou wereldsiening van die hoorders/lesers om te keer,
gesoek deur die narratiewe strategiee van die boek in beide kontekste.
Kortliks gestel: waar hoofstuk 4 verband hou met die sintaktiese struktuur (vorm) van
die Apokalips, handel hoofstuk 5 met sy semantiese struktuur (inhoud) en hoofstuk 6
met sy progmatiese aspek (funksie).
Hierdie studie lei dan tot konklusies:
(I) Die sintaktiese struktuur van die Apokalips, as 'n integrale eenheid, toon beweging
van 'n onstabiele staat tot 'n stabiele staat wat beteken dat God se oppermag op aarde
gevestig sal word- "U wil geskied op aarde soos in die hemel."
(2) Die semantiese struktuur toon dat die Apokalips om die aktiwiteit van Jesus Christus
handel - wat die samehangende teologiese element van die struktuur van die boek is.
(3) Die funksionele struktuur toon dat die Apokalips die getroues retories versoek om as
getuienis vir God se woord te dien tot die einde van die wereld en die afvalliges om
berou te t0011aangesien die eindtyd naby is.
12
Bell, Lonnie David. "Textual stability and fluidity exhibited in the earliest Greek manuscripts of John : an analysis of the second/third-century fragments with attention also to the more extensive papyri (P45, P66, P75)." Thesis, University of Edinburgh, 2015. http://hdl.handle.net/1842/11768.
Full textAbstract:
This thesis is an assessment of the character of textual transmission reflected in the pre-fourth century Greek manuscripts of the Gospel of John. Since John is the most attested New Testament book among the early papyri, has the highest number of papyri that share overlapping text, and is the best attested Christian text in the second century, it serves well as a case study into the level of fluidity and stability of the New Testament text in its earliest period of transmission. The transmission of New Testament writings in this period has been characterized by a number of scholars as error-prone, free, wild and chaotic. This thesis is an inquiry into the validity of this characterization. I contend that our earliest extant manuscripts should serve as the most relevant evidence for addressing this issue, both for the period in which they were copied and for inferences about the preceding period for which we lack manuscript evidence. My treatment of the earliest Greek manuscripts of John primarily involves a fresh and full assessment of the level of fluidity and stability exhibited in the 14 smaller fragments (P5, P22, P28, P39, P52, P90, P95, P106, P107, P108, P109, P119, P121, 0162) by identifying on the basis of internal evidence the character of variants and unique readings attested. Additionally, I compare the number, character and significance of the singular/sub-singular readings of each early fragmentary manuscript with those in the same portion of text in the major majuscule manuscripts up through the seventh century that share complete overlap. The unique readings of P66 and P75 are added to this comparison where they fully overlap with the smaller fragments. Since P45 and P66 have been particularly identified with a “free” manner of transmission, I include an extended discussion in my introductory section in which I engage with research on the character of transmission exhibited in these two witnesses. My analysis of these early manuscripts based on the internal evidence of readings allows for a more in-depth and accurate characterization of the freedom and/or care exhibited. The comparison of singular and sub-singular readings with those of the later majuscules facilitates a diachronic comparison of the number and nature of readings most likely to have been generated at the time in which each respective manuscript was transcribed. This latter step allows us to test, by way of these passages, whether or not the manuscript tradition can be fairly characterized as freer and more prone to corruption in the second and third centuries than in subsequent centuries. From these data, and in conjunction with observations made on any relevant physical features of the manuscripts themselves, I conclude that the copying of John during the second and third centuries was characterized largely by stability and by continuity with the later period. These conclusions serve the broader purpose of providing a window on the character of New Testament textual transmission in the earliest centuries.
13
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.
14
De, Villiers Desiree. "A hermeneutic of learned helplessness : the Bible as problem in pastoral care." Thesis, Stellenbosch : University of Stellenbosch, 2005. http://hdl.handle.net/10019.1/3468.
Full textAbstract:
Thesis (MPhil (Old and New Testament))--University of Stellenbosch, 2005.<br>This paper attempts an exploration and description of a hermeneutic of learned helplessness. Drawing on insights from both psychology and theology, it problematises the interaction that an individual believer can develop with the Bible and living a life of faith. Attempts to account for this situation involve biblical interpretation, the church and the pastoral care context.
The body of the paper consists of four chapters, describing the four pillars supporting a hermeneutic of learned helplessness. The first chapter highlights certain of the difficulties that develop when the authority of the Bible is abused. The second chapter looks at the vocation of the pastor, and notes how lack of accountability and limited self-awareness can result in inadequate and harmful biblical interpretation. The third chapter highlights the negative effects of the neglect of emotion on individual faith and interaction with the biblical text, referring specifically to women. Finally, the fourth chapter identifies the tendency to regard morality as expressed primarily through behaviour, and to use the Bible as a book of rules. The combination of these four factors generates an environment in which a hermeneutic of learned helplessness can quickly develop in a Christian believer.
This paper is an attempt to more clearly define my observations following work in the context of pastoral care and counselling. It is hoped that by clarifying the nature of the problem, this will prove to be the first step toward finding possible solutions.
15
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.
16
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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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.
Full textAbstract:
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
18
Allen, Garrick V. "Early Jewish textual culture and the New Testament : the reuse of Zechariah 1-8 in the book of Revelation." Thesis, University of St Andrews, 2015. http://hdl.handle.net/10023/6944.
Full textAbstract:
The text of the book of Revelation preserves examples of scriptural reuse that cohere with similar patterns of borrowing in other ancient Jewish works. This thesis describes the processes of reuse employed by Revelation's notional author (John), and places them into conversation with modes of reuse employed in other ancient Jewish texts, using Zechariah 1-8 as a test case. The design of the study has been crafted to explore these examples in a manner consistent with ancient textual composition. In the first chapter, I examine a dominant aspect of Jewish and early Christian textual culture: pluriformity. I argue that a pluriform scriptural tradition (in both Hebrew and Greek) was a controlling force that shaped the processes of scriptural reuse and, in turn, composition in this period. This analysis also delimits the possible forms of Zechariah available to ancient readers. With textual pluriformity in mind, the next chapter examines the text of Zech 1-8 preserved in John's scriptural references (Rev 5.6; 6.1-8, 9-11; 7.1; 11.4; 19.11-16). While this analysis is complicated by the author's presentation of reused material in Revelation, the evidence strongly suggests that John was familiar with a Hebrew form of Zechariah. Once John's preferred form of Zechariah is identified, the third chapter describes his techniques of reuse. This portion of the thesis consists of a catalogue and discussion of the differences in graphic representation between segments of Zech 1-8 and their instantiation in Revelation. This examination builds a set of textual data that accesses John's processes and strategies of reading. The fourth section of the thesis explores John's habits of reading as witnessed in his techniques of reuse. This section identifies features of Zech 1-8 that motivated John to engage with and alter the wording of antecedent material. Not every textual difference can be accounted for in this way, but it is evident that John is cognisant of the features of a particular form of Zech 1-8. Many of the differences between source and reuse can be explained as John's attempt to comprehend ambiguities in Zechariah. The final section of the thesis is a comparative analysis. The results of the preceding examinations of Revelation are compared to instances of the reuse of Zechariah in early Jewish literature, including works in the Hebrew Bible, the ancient versions of Zechariah, Dead Sea Scrolls, and works commonly classified as “deutero-canonical.” This analysis grounds previous observations about John's reuse in their native textual culture and acts as an historical control. The evidence suggests that John's modes of reading, reformulation, and reuse are similar to those found in other early Jewish works. The thesis concludes that scriptural reuse in the book of Revelation cannot be understood apart from the realities of textual pluriformity and the practices of scriptural reuse in Jewish antiquity. This approach suggests that John is a “scribal” expert—a careful reader of his scriptural tradition—and that his modes of reuse are conditioned by the textual culture of this period.
19
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.
20
Olojede, Funlola Oluseyi. "Unsung heroines of the Hebrew bible : a contextual theological reading from the perspective of woman wisdom." Thesis, Stellenbosch : University of Stellenbosch, 2011. http://hdl.handle.net/10019.1/6493.
Full textAbstract:
Thesis (DTh)--University of Stellenbosch, 2011.<br>ENGLISH SUMMARY: This study is based primarily on the presupposition that the conventional definition or
description of a biblical heroine does not take into account certain ‘hidden’ women in the
Old Testament who could be distinguished due to their wisdom. By using the Yoruba
woman as a contextual interpretive lens, the study investigates two female characters in
the Old Testament each of whom is named in only one verse of Scriptures – “the First
Deborah” in Genesis 35:8 and Sheerah in 1 Chronicles 7:24. The investigation takes its
point of departure from the figure of Woman Wisdom of the book of Proverbs, which
commentators have characterized as a metaphor for the Israelite heroine – a
consummate image of the true Israelite female icon.
It is indeed remarkable that Woman Wisdom has been associated with various female
figures in the Old Testament such as Ruth, Abigail, the Wise Woman of Tekoa and the
Wise Woman of Abel, etc. However, this study calls for a broader definition of wisdom
based on the investigation of certain women in Old Testament narratives (e.g. Deborah
and Sheerah) who have received only fleeting mention and recognition but whose lives
reflect a possible connection to wisdom on a deeper level.
It is shown that classical (arguably masculine) ways of reading the text tend to sideline
or altogether overlook certain female characters, which are regarded as marginal such
as Deborah and Sheerah. However, there are narrative gaps in the units where such
women are found that could be filled by a reading of the text that is sensitive to details.
It is argued that a more careful examination of the minute details in the texts could
break down the metanarratives in a way that shows that they have hermeneutical
significance. Therefore, attention to the narrative details unveils new dimensions of
meaning and implications between the two texts (women) under investigation that have
not been related in previous studies.
Of significance is the fact that classical readings of the two verses that mention “the
First Deborah” and Sheerah (Gen 35:8 and 1 Chron 7:24) regard them as intrusive in their respective contexts. However, a multiplex reading of each of the two verses in this
study has shown that, rather than being intrusive, both have been strategically
constructed to underscore the importance of the two women, and that the verses
actually fit into their present pericope. The references to both Deborah and Sheerah are
rooted in strong Old Testament traditions namely Bethel and Ephraimite, respectively,
both of which play visible roles within the pericopes. What’s more, both verses are
found within significant contexts – one in the middle of a section that closes the Jacob
Cycle and introduces the Joseph Cycle, the other in the midst of a theologically driven
genealogy that begins with Adam.
Again, based on the multifaceted character of Woman Wisdom, in particular, as a
teacher, a nourisher and a builder, it is argued that this metaphor of an Israelite heroine
is embodied in both “the First Deborah” and Sheerah. Whereas Deborah was a wet
nurse who must have nourished and nurtured the offspring of Rebekah, her mistress,
Sheerah has been identified as the only female builder throughout Scriptures. The
identification of the role of a wet nurse as a nurturer and nourisher as well as the role of
a daughter as a builder with Woman Wisdom points to two silent heroines, one in the
private domain and the other in the public sphere, who have remained unrecognized
and uncelebrated in Old Testament scholarship.
Furthermore, the roles of Deborah and Sheerah, respectively as wet nurse and builder,
indicate that women participated in various spectrums of societal life especially in the
Second Temple period when it is assumed that the texts reached their final forms. Not
only did they perform roles that were associated with women, they equally participated
in roles that were regarded as traditionally masculine. In this regard, a study of the
women in the book of Chronicles offers a fresh glimpse into the roles and positions of
women in the Second Temple period as well as into the Chronicler’s purpose and
emphasis, in particular, regarding his concept of laer"f.yI-lk'.
On a theological level, the achievements of the two women demonstrate God’s
penchant for supporting the weak and the marginalized and for affirming those who are regarded as less likely to succeed. The mention of the First Deborah in the Old
Testament proves that in God’s script, there are no little people. In the case of Sheerah,
the point that there is a lare f" y. -I lk ' that includes outstanding female achievers indicates
that, theologically speaking, there is no barrier against what women can do.<br>AFRIKAANSE OPSOMMING: Die vertrekpunt van hierdie studie is die veronderstelling dat konvensionele
beskrywende definisies van Bybelse heldinne sekere 'versteekte' vroue in die Ou
Testament, wat uitstaan danksy hulle wysheid, verontagsaam. Met die Yoruba-vrou as
kontekstuele interpretatiewe lens word twee vroulike karakters in die Ou Testament
bestudeer wat elk in slegs een vers genoem word – “die Eerste Debora” in Genesis
35:8 en Seëra in 1 Kronieke 7:24.
Die vertrekpunt is die figuur van Vrou Wysheid uit die boek Spreuke, wat deur
kommentators gekenmerk is as 'n metafoor vir die Israelitiese heldin – 'n volkome beeld
van die ware Israelitiese vroulike ikoon.
Dit is merkwaardig dat Vrou Wysheid met verskeie vroulike figure in die Ou Testament
vereenselwig word, soos Rut, Abigail, die Wyse Vrou van Tekoa en die Wyse Vrou van
Abel, ens. Hierdie studie betrek egter 'n breër definisie van wysheid, gebaseer op 'n
ondersoek na sekere vroue in Ou Testament-narratiewe (byvoorbeeld Debora en
Seëra) wat slegs kursoriese erkenning geniet maar wie se lewens dui op 'n moontlike
konneksie met wysheid op 'n dieper vlak.
Daar word aangedui dat klassieke (aanvegbaar manlike) wyses om die teks te lees,
neig om sekere vroulike karakters soos Debora en Seëra, oor die hoof te sien, en hulle
sodoende te relegeer tot marginale figure. Die narratiewe gapings in die eenhede waar
hierdie vroue figureer, kan oorbrug word deur 'n lees van die teks wat sensitief is ten
opsigte van detail. Die argument word gestel dat nader ondersoek na die fyn
besonderhede in die tekste die metanarratiewe kan dekonstrueer op 'n wyse wat hulle
hermeneutiese betekenis belig. Sulke aandag aan die narratiewe detail ontbloot nuwe
dimensies van betekenis en implikasies tussen die twee relevante tekste (vroue) wat
nog nie in vorige navorsing weergegee is nie.
Dit is betekenisvol dat huidige navorsing van die twee verse wat na “die Eerste Debora”
en Seëra verwys (Gen 35:8 en 1 Kron 7:24) beide as toevoegings beskryf in hulle
verskeie kontekste. 'n Meerdimensionele lees van elk van die twee verse in hierdie studie toon egter dat veel anders as toevoegings, beide verse die vroue as strategiese
konstrukte stel om hulle belangrikheid aan te dui binne die perikope. Die verwysings na
beide Debora en Seëra is geanker in vaste Ou-Testamentiese tradisies, naamlik die
Bet-El en Efraimitiese tradisies respektiewelik, wat beide figureer binne die perikope.
Wat meer is, beide verse word aangetref binne beduidende kontekste – een in die
middel van 'n gedeelte wat die Jakob-siklus afsluit en die Josef-siklus inlei, die ander
midde in 'n teologies-gedrewe genealogie wat vertrek vanaf Adam.
Weer eens, ooreenkomstig die veelsydige karakter van Vrou Wysheid, spesifiek in die
rolle van onderrigter, voeder en bouer; word geargumenteer dat hierdie metafoor vir 'n
Israelitiese heldin beliggaam word in “die Eerste Debora” en Seëra. Debora was 'n
soogmoeder wat die nageslag van haar meesteres, Rebekah, gevoed en opgevoed het;
daarenteen word Sheerah geïdentifiseer as die enigste vroulike bouer in die Bybel. Die
identifikasie van Vrou Wysheid deur die rol van 'n soogmoeder as voeder en opvoeder,
sowel as dié van 'n dogter as 'n bouer, wys op twee stille heldinne, een in die private
domein en die ander in die openbare sfeer, wat geen erkenning of verering in Ou-
Testamentiese besinning geniet nie.
Verder dui die rolle van Debora en Seëra, respektiewelik as soogmoeder en as bouer,
daarop dat vroue aktief was in verskeie sektore van die sosiale lewe, veral tydens die
Tweede Tempel-periode waartydens aanvaar word die tekste in hul finale weergawes
geformuleer is. Vroue was dus aktief nie alleen in rolle wat met hulle geassosieer is nie,
maar ook in rolle wat tradisioneel aan mans toegeskryf is. 'n Studie van die vroue in die
Kronieke-boek bied vars insae in die rolle en posisies van vroue tydens die Tweede
Tempel-periode, asook in die Kronis se doel en beklemtoning, veral betreffende die
konsep van laer"f.yI-lk'.
Op teologiese vlak illustreer die prestasies van die twee vroue God se voorliefde vir
ondersteuning aan die swakkes en gemarginaliseerdes, en vir bemagtiging van dié wat
beskou word as minder waarskynlike presteerders. Die verwysing na “die Eerste
Debora” in die Ou Testament bewys dat in God se teks, daar geen klein mensies bestaan nie. In die geval van Seëra, bewys die feit dat daar 'n lare f" y. -I lk ' is wat besondere
vroue insluit, dat daar teologies-gesproke, nie perke is aan die potensiaal van vroue nie.
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McKay, Niall. "Luke and Yoder : an intertextual reading of the third gospel in the name of Christian politics." Thesis, Stellenbosch : Stellenbosch University, 2011. http://hdl.handle.net/10019.1/17842.
Full textAbstract:
Thesis (MTh)--Stellenbosch University, 2011.<br>ENGLISH ABSTRACT: Critical New Testament study has drawn on analytical techniques and interrogatory methods from a
wide range of disciplines. In recent decades the dominance of historical and ecclesiologicallylocated
approaches have been challenged by insights from literary, sociological, anthropological,
cultural and ideological scholarship. These challenges have proved fruitful and opened biblical
scholarship to new and generative interpretation. This plurality of interpretation has in turn
challenged the reductionism of biblical scholarship, leading to the now common acknowledgement
that a particular reading or reconstruction is but one of many. Unfortunately many new readings
have been too tightly bound to a single method or insight. The broad interaction between these
readings has been often overlooked. In contrast to this trend an epistemology of text emerging from
the poststructural notion of intertextuality allows the construction of links between a range of
interpretive methods. Intertextuality emerges from literary and cultural theory but spills over to
make hermeneutical connections with historical, cultural and ideological theory. For the most part
New Testament scholars who have appropriated the term have noted this but not thoroughly
explored it. In this study an ideologically-declared overtly intertextual approach to the third
canonical gospel demonstrates the interlinking hermeneutic allowed by intertextuality. John Howard
Yoder's reading of the gospel of Luke underscores the development of a Christian social-ethic. This
reading in turn forms the framework for the more overtly intertextual reading offered here. An
intertextual reading of the New Testament Scriptures is both narratively generative and politically
directive for many Christian communities.<br>AFRIKAANSE OPSOMMING: Kritiese Nuwe Testamentiese studies het in die verlede gebruik gemaak van analitiese tegnieke en
ondervraende metodes uit ‘n wye verskeidenheid van dissiplines. Meer onlangs is die oorheersing
van historiese en kerklik-gerigte benaderings uitgedaag deur insigte vanuit letterkundige,
sosiologiese, antropologiese, kulturele en ideologiese dissiplines. Hierdie uitdagings het vrugbaar
geblyk en het Bybelse vakkennis toeganklik gemaak vir nuwe en produktiewe interpretasies.
Hierdie meervoudige interpretasies het op hul beurt weer die reduksionisme in Bybelse geleerdheid
uitgedaag, wat aanleiding gegee het tot die nou algemene erkenning dat ‘n bepaalde vertolking of
rekonstruksie slegs een van vele is. Die breë wisselwerking tussen sulke vertolkings word dikwels
misgekyk. In teenstelling met hierdie neiging, laat ‘n epistemologie van die teks wat te voorskyn
kom uit ‘n poststrukturele begrip van intertekstualiteit toe dat verbande gekonstrueer word word
tussen ‘n verskeidenheid van vertolkingsmetodes. Intertekstualiteit spruit voort uit literêre en
kulturele teorie, maar vorm ook hermeneutiese skakels met historiese, kulturele en ideologie kritiek.
Die meeste Nuwe Testamentici wat gebruik gemaak het van hierdie term, het kennis geneem van
sulke verbande, maar dit nie altyd volledig verreken nie. In hierdie studie demonstreer ‘n
ideologies-verklaarde, openlik intertekstuele benadering tot die derde kanonieke evangelie die
gekoppelde hermeneutiek wat toegelaat word deur intertekstualiteit. John Howard Yoder se
vertolking van die Evangelie van Lukas plaas klem op die ontwikkeling van ‘n Christelike sosiale
etiek. Hierdie interpretasie vorm op sy beurt weer die raamwerk vir die meer openlik intertekstuele
vertolking wat hier aangebied word. ‘n Intertekstuele interpretasie van die Nuwe Testamentiese
geskrifte is beide verhalend produktief asook polities rigtinggewend vir talle Christelike
gemeenskappe.
22
Kim, Jin Gyo. "The song of Moses in the book of Revelation : allusions, memories, and identity." Thesis, Stellenbosch : Stellenbosch University, 2011. http://hdl.handle.net/10019.1/17878.
Full textAbstract:
Thesis (MTh)--Stellenbosch University, 2011.<br>ENGLISH ABSTRACT: This research aims to trace the exodus motif in the book of Revelation in general and Rev.
12-20 in particular, and to examine the socio-rhetorical function of the use of the exodus
motif. Our hypothesis is that Rev. 12-20 constitutes a coherent unit in terms of narratology
and that the exodus motif plays a significant role in forming the structure and the message of
the book of Revelation, specifically of Revelation 12-20. Significantly, the song of Moses and
the Lamb in Rev. 15 plays a pivotal role in the development of the thread of the chapter 12-20
as a plot.
In the chapter 2, an overview of the history of interpretation of Revelation is provided and
also the limitation of current studies of the song of Moses is highlighted. In addition, a new
approach to the song of Moses in Revelation is suggested.
The main goal of the chapter 3 is to examine Rev. 12-20 according to four narrative elements
and from which Rev 12-20 can be deduced as a discrete literary unit constituting a plot. It
will be argued that Rev. 12-20, as a plot, is highly stylized in the chiastic structure which has
the song of Moses and the Lamb at the centre.
Chapter 4 investigates Exod. 1-15 as a coherent story and explains how the author of
Revelation adopts the exodus motifs in forming both the theme and the structure of
Revelation. Moreover, it will be argued that the exodus motif generated certain sociorhetorical
meanings to the audiences or the readers who were assimilated into the Roman
Empire. For understanding the socio-rhetorical meanings, we examine the socio-rhetorical
context, namely Asia Minor as part of the Roman Empire, and deal with the socio-rhetorical
role of the exodus motif in the book of Revelation.
In the chapter 5, firstly, drawing on the theoretical assumptions from social psychology, we
build up a framework in which we can deal with Rev. 12-20 in terms of identity issues. Then,
the covenantal identity based on the covenant in the book of Exodus will be suggested as an
alternative identity. Thus, the exodus motif in Rev. 12-20 challenges the assimilated identity
of the audiences or the readers to be renewed in the covenantal identity, so that they may be
holy apart from the culture and the structure of the Roman Empire. The song of Moses and
the Lamb reinforces the covenantal identity.<br>AFRIKAANSE OPSOMMING: Hierdie navorsing ondersoek die gebruik van die eksodus-motief in Openbaring in die
algemeen en in Op 12-12 in die besonder, terwyl dit ook die sosio-retoriese funksie van
hierdie motief bestudeer. Die hipotese is dat Op 12-20 in terme van narratologiese analise ‘n
koherente eenheid beslaan, en dat die eksodus-motief ‘n betekenisvolle rol speel in die
struktuur en boodskap van Openabring, en Op 12-20 in besonder. Verder is dit betekenisvol
dat die Lied van Moses en die Lam in Op 15 ‘n kernrol speel in die deurlopende lyn van Op
12-20 as plot.
In hoofstuk 2 word ‘n oorsig oor die interpretasiegeskiedenis van Openbaring aangebied en
beperkinge ten opsigte van huidige studies oor die Lied van Moses beklemtoon. In aanvulling
daarby word ‘n nuwe benadering ten opsigte van die Lied van Moses in Openbaring
voorgestel.
Die hoofdoel van hoofstuk 3 is om Op 12-20 aan die hand van vier naratiewe elemente te
ondersoek. As resultaat kan Op 12-20 as diskrete literêre eenheid sowel as die plot van
Openbaring beskou word. As plot vertoon Op 12-20 ‘n noukeurige styl, met chiastiese
strukture waarvan die Lied van Moses en die Lam die middelpunt vorm.
Hoofstuk 4 ondersoek Eks 1-15 as koherente narratief en verduidelik hoe die outeur van
Openbaring die eksodus-motief in die vorming van beide die tema en struktuur van die boek
ingespan het. Die eksodus motief sou ook sekere sosio-retoriese betekenisse onder die gehore
of lesers wat met die Romeinse Ryk geassimileer was, gegenereer het. Twv die beter verstaan
van sulke sosio-retoriese betekenisse, word die sosio-historiese konteks naamlik Klein-Asië
as deel van die Romeinse Ryk bestudeer. Vervolgens word die sosio-retoriese rol van die
eksodus-motief in die boek van Openbaring behandel.
In hoofstuk 5 word eerstens van teoretiese uitgangspunte binne die sosiale sielkunde gebruik
te maak vir die konstruering van ‘n raamwerk om identiteitsake in Opn 12-20 te hanteer.
Vervolgens word verbondsidentiteit soos dit voortvloei uit die verbond in Eksodus as
alternatiewe identiteit voorgestel. Die eksodus motief in Op 12-20 daag die gehore of lesers
van die boek uit om hul verbondsidentiteit te hernu, sodat hulle heilig en dus anders as die
kultuur en strukture van die Romeinse Ryk kan wees. Die Lied van Moses en die Lam versterk Openbaring se gehore of lesers se verbondsidentiteit.
23
Chemorion, Diphus Chosefu. "Translating Jonah’s narration and poetry into Sabaot : towards a participatory approach to Bible translation (PABT)." Thesis, Stellenbosch : Stellenbosch University, 2008. http://hdl.handle.net/10019.1/1094.
Full textAbstract:
Thesis (DTh (Old and New Testament))--Stellenbosch University, 2008.<br>Recent developments in the field of translation studies have shown that a single
translation of the Bible cannot be used for all the functions for which people may need a
translation of the Bible. Unlike the case in the past when new versions of the Bible were
viewed with suspicion, it is now increasingly acknowledged that different types of the
Bible are necessary for different communicative functions. While many African
communities have only a pioneer mother tongue translation of the Bible, Scripture use
reports indicate that in some situations, the mother tongue translations have not been used
as it was intended. The writer of this dissertation supports the view that some of the
Christians in their respective target language communities do not use available mother
tongue translations because they find them to be inappropriate for their needs. In the light
of functionalist theories of translation, it is held in this dissertation that people who find
existing translations to be unsuitable for their needs may need special alternative
translations that are precisely designed to address their needs. The challenge, however, is
how to identify the specific type of the alternative translation. Although the need for
alternative versions of the Bible has been widely acknowledged, very few studies have
been carried out on strategies for designing and producing functional and acceptable
alternative translations that are also directly based on the biblical source texts. This study
represents part of the necessary effort to identify theoretical strategies for designing and
producing alternative translations with special functions.
24
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.
Full text
25
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.
26
Samples, Gil L. "Greek texts and English translations of the Bible: a comparison and contrast of the Textus Receptus Greek New Testament of the sixteenth century and the Alexandrian text of Westcott and Hort (nineteenth century) and Aland and Metzger (twentieth century) concerning variant texts that pertain to the orthodox Christology of the Council of Nicea, A.D. 325." Thesis, University of North Texas, 2002. https://digital.library.unt.edu/ark:/67531/metadc3315/.
Full textAbstract:
The argument of this paper is that certain salient passages in the New Testament concerning Christology, as it was defined in the Nicene creed in A.D. 325, reflect such orthodoxy better in the Textus Receptus Greek texts and the English translations made from them than do the Alexandrian texts. Arian theology, which was condemned as heretical at Nicea, is examined. Patristic quotations, historical texts, and arguments of the scholars are cited and traced, along with a comparison of Christological verses.
27
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.
Full text
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Petersen, Darian Marlo. "Reading Luke in impoverished communities : a social-scientific and feminist hermeneutical approach to Luke 1:39-56 and 4:16-30." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/85582.
Full textAbstract:
Thesis (MTh)--Stellenbosch University, 2013.<br>ENGLISH ABSTRACT: This study is primarily concerned with responsible and considerate interpretations of the Bible as sacred book in faith communities. The question of poverty and its related issues compelled me to ask the question: how can the gospels be good news for Christians in impoverished communities in South Africa?
It is the opinion of this study that method of interpretation is the crux of the matter when it comes to extracting good news from the Bible. In chapter one I propose that a social scientific approach in combination with feminist hermeneutics is a good method of interpreting biblical texts in impoverished communities. The social sciences help to place the text in its proper context and give the reader a point of connection between his or her social location and that of the text. Feminist hermeneutics seeks the marginalised and silent voices in the text with the aim of transformation on the contemporary context.
In the second chapter of this study I explore the vital social values of the first century AD Mediterranean world as premise of the selected texts for exegesis (Luke 1:39-56 and 4:16-30). The third and fourth chapters form the exegetical corps of the study. In both I look at how the social values identified in chapter two influenced and shaped the texts. The latter part of both these chapters looks at a very specific feminist hermeneutical model which ultimately seeks transformation. Chapter three deals with Luke 1: 39-56 as pericope whilst chapter four deals with Luke 4:16-30.
Chapter five focuses on the correlation of the findings in the exegesis of chapter three and chapter four. This chapter also gives some implications with concrete examples of a way forward from the interpretation of the text to the application of the text. I propose a Christian development of communities as a possible consequence of reading and interpreting the Bible through the lenses of a social scientific approach in conjunction with feminist hermeneutics. The last chapter, chapter six, is an overview and conclusion to this study.<br>AFRIKAANSE OPSOMMING: Hierdie studie is hoofsaaklik gemoeid met verantwoordelike en bedagsame interpretasies van die Bybel as die heilige boek in geloof-gemeenskappe. Die kwessie van armoede en verwante kwessies het my genoop om die vraag te vra: hoe kan die evangelies goeie nuus wees vir Christene in arm gemeenskappe in Suid-Afrika? Dit is die mening van hierdie studie dat die metode van interpretasie die kern van die saak is in die ontsluiting van goeie nuus uit die Bybel. In hoofstuk een stel ek voor dat 'n sosiaal-wetenskaplike benadering in kombinasie met feministiese hermeneutiek 'n goeie metode vir die interpretasie van Bybelse tekste is in verarmde gemeenskappe.
Die sosiale wetenskappe help om die teks in sy behoorlike konteks te plaas en gee die leser 'n punt van verband tussen sy of haar sosiale ligging en dié van die teks. Feministiese hermeneutiek soek die gemarginaliseerde en stil stemme in die teks met die doel van transformasie in die hedendaagse konteks.
In die tweede hoofstuk van hierdie studie ondersoek ek die belangrike sosiale waardes van die eerste eeu nC Mediterreense wêreld as uitgangspunt vir eksegese van die geselekteerde tekste (Lukas 1:39-56 en 4:16-30). Die derde en vierde hoofstukke vorm die eksegetiese korps van die studie. In albei het ek gekyk na hoe die sosiale waardes wat in hoofstuk twee geidentifiseer word, hierdie tekste beïnvloed en gevorm het. Die laaste deel van beide hierdie hoofstukke kyk na 'n baie spesifieke feministiese hermeneutiese model wat uiteindelik tot transformasie lei. Hoofstuk drie handel oor Lukas 1: 39-56 as perikoop, terwyl hoofstuk vier oor Lukas 4:16-30 handel.
Hoofstuk vyf fokus op die korrelasie van die bevindinge in die eksegese van hoofstuk drie en hoofstuk vier. Hierdie hoofstuk gee ook 'n paar implikasies met konkrete voorbeelde van 'n pad vorentoe vanaf die interpretasie van die teks tot die toepassing van die teks. Ek stel 'n Christelike ontwikkeling van gemeenskappe voor as 'n moontlike uitkoms van die lees en interpretasie van die Bybel deur die lens van 'n sosiaal-wetenskaplike benadering in samehang met feministiese hermeneutiek. Die laaste hoofstuk, hoofstuk ses, is 'n oorsig en samevatting van die studie.
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Kim, Jae Soo. "The rhetorical function of the parable discourse in Matthew 13." Thesis, Stellenbosch : Stellenbosch University, 1996. http://hdl.handle.net/10019.1/55305.
Full textAbstract:
Thesis (DTh)--Stellenbosch University, 1996.<br>ENGLISH ABSTRACT: This thesis deals with a reinvention of rhetorical criticism and its application to the parable discourse. The first part of this study examines the theoretical background of rhetoric, and shows that rhetoric emerged as a disciplinary discourse after mythos and logos, and was used as the first systematic hermeneutical method. Rhetoric has developed in two directions: influence and system. Influence study keeps to the tradition of classical rhetoric, while system study covers the system of rhetoric by integrating classical rhetoric with modern human and social sciences. Through this process, rhetorical criticism has been established as a theory and a method for biblical study. Its focus has shifted from rhetoric restrained to rhetoric revalued/reinvented, a shift toward social/practical criticism from hermeneutics. Moreover, rhetorical criticism has begun to treat text as a dialogic, collaborate art or social activity rather than as a mere instrument of persuasion in the monologic scheme of speaker-message-audience, and occupies a prime position in biblical studies in the mode of either one-dimensional or a comprehensive multi-dimensional approach. It is clear that there has been a shift in the application of rhetorical criticism from the performance of rhetorical discourse to its archaeology (inventio).
The second part investigates the parable discourse. I suggest that Jesus' parables are net rhetorical discourses of either the dominant Jewish or the dominant Hellenistic-Roman culture. Rather, it is a rhetorical discourse of the Christian subculture. In addition, Jesus' parables in Matthew 13 are not merely grouped but woven into a textus which has a rhetorical
structure centred on a basic unit (chreia) to be elaborated. The parable discourse thus takes the pattern of chreia elaboration, and occupies the representative position in Matthew.
Against this background, this thesis formulates dialogic rhetoric, as a mode of reinvented rhetoric which deals with invention, for studying the rhetorical function of the parable discourse in Matt 13. Dialogic rhetoric combines Burkean pentadic criticism, Bakthinean dialogic and the social scientific approach. This method differs from the recent historico-critical reading, the semiotic reading, the pragmatic reading in the study of the parable discourse, and also from the structural study carried out by discourse (colon), chiastic and triadic analysis.
Dialogic rhetorical criticism has two dimensions. Centripetal rhetoric investigates various rhetorical strategies such as chreia elaboration, figures of dialogism, honour and shame, spatial arrangement, and dyadic personality. Multiple scenes, agents, acts, agencies and purposes in the parable discourse provide a special opportunity for Burkean critique.
Centrifugal rhetoric examines the relationship between the parable discourse and two groups of discourses. The first group includes Man 12:46-50 and Matt 13:54-58 which frame the parable discourse, and the second comprises Jesus' other great discourses which, together with the parable discourse, provide key elements within the chiasm of Matthew's Gospel.
In final assessment, I define the nature of Christian culture as represented in the parable discourse in terms of response to the world. The parable discourse configures conversionist,
revolutionist and gnostic- manipulationist responses, particularly to the Hellenistic-Roman world of the first century. Therefore, I propose that the parable discourse has the function of separating the disciples from the crowds, and then promoting the building of community.<br>AFRIKAANSE OPSOMMING: Hierdie proefskrif handel oor die herontdekking van retoriese kritiek en die toepassing daarvan op die gelykenis-materiaal, en val uiteen in twee afdelings: die teoretiese agtergrond van retoriek en die navorsing van gelykenis-materiaal.
Die eerste afdeling van hierdie proefskrif behandel die teoretiese agtergrond van retoriek. Retoriek het ontwikkel as 'n dissiplinêre diskoers na mythos en logos, en het gefunksioneer as die eerste sistematiese hermeneutiese metode. Dit word tans op twee maniere nuut omskryf: die sogenaamde invloed-studie staan in die tradisie van klassieke retoriek, terwyl die
sogenaamde sisteem-studie klassieke retoriek integreer met moderne menslike en sosiale wetenskappe. Die retoriese aard van Bybelse materiaal is vroeg reeds raakgesien, maar is nou algemeen bevestig. Retoriese kritiek as teorie en metode het ontwikkel vanaf beperkte retoriek na 'n herontdekte retoriek en word daarom nou beskou as sosiale aktivisme of praktiese kritiek op meta-hermeneutiese vlak. 'n Teks word deesdae beskou as dialogise, kollaboratiewe kuns of sosiale aktiwiteit eerder as oorredingsinstrument in die monologiese skema: spreker-boodskap-gehoor. Retoriese kritiek, hetsy as 'n enkelvoudige of 'n omvattende benadering, beklee dus 'n eersterangse posisie in die
Bybelwetenskap. Dit is duidelik dat daar 'n ontwikkeling plaasgevind het in die toepassing van retoriek vanaf die performatiewe aard van die retoriese diskoers na die argeologie daarvan (inventio).
Die tweede afdeling van hierdie proefskrif ondersoek die gelykenis-materiaal. Ek meen dat die gelykenisse van Jesus nie die retoriese diskoers van die dominante Joodse of Hellenisties-Romeinse kulture is nie, maar eerder die retoriese diskoers van die Christelike subkultuur. Verder is die gelykenisse in Matt 13 nie bloot saamgevoeg nie, maar ingeweef deur middel van 'n textus met 'n retoriese struktuur wat bestaan uit 'n basiese eenheid (chreia) met uitbreidings. Die gelykenis-materiaal neem dus die vorm aan van chreia uitbreiding, en neem
die representatiewe posisie in Matteus in. Hierdie proefskrif postuleer dialogiese retoriek as 'n vorm van herontdekte retoriek, met klem op invention, vir die studie van die retoriese funksie van die gelykenisrede in Matt 13. So gesien, kombineer dialogiese retoriek Burke se vyfledige kritiek. Bakthin se dialogiese benadering en die sosiaal-wetenskaplike benadering. Hierdie metode word gekontrasteer met die onlangse histories-kritiese, semiotiese en pragmatiese benaderings in die gelykenis-navorsing, asook die strukturele benadering soos dit manifesteer in diskoers, chiastiese en triadiese analise. Dialogiese retoriese kritiek vertoon twee dimensies: sentripetaal en sentrifugaal. Sentripetale retoriek ondersoek verskeie retoriese strategieë soos chreia uitbreiding, dialogiese styl, eer en skande, ruimtelike inkleding en diadiese persoonlikheidstipes. 'n Veelvoud van plekke, agente, handelinge en bedoelinge in die gelykenis-materiaal maak die gelykenisrede besonder ontvanklik vir Burkeaanse kritiek. Sentrifugale retoriek ondersoek die verhouding tussen die gelykenisrede en twee ander diskoerse; Matt 12:46.50 en Matt 13:54-58 wat die gelykenisrede omraam, asook die ander toesprake van Jesus wat sleutelposisies binne die chiastiese struktuur van Matteus se Evangelie beklee.
As finale bevinding, word die aard van die Christelike kultuur soos aangebied in die gelykenisrede in terme van 'n antwoord aan die wêreld gedefinieer. Die gelykenisrede artikuleer bekerings-, revolusie- en gnosties-manipulasie-reaksies in terme van die eerste- eeuse HeIlenisties-Romeinse wêreld. Gevolglik, stel ek voor dat die gelykenisrede die funksie vervul om die dissipels van die skare af te sonder, en om gemeenskapsbou te bevorder.
30
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.
31
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.
Full textAbstract:
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.
32
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.
33
Cezula, Ntozakhe Simon. "Identity formation and community solidarity : second temple historiographies in discourse with (South) African theologies of reconstruction." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/80038.
Full textAbstract:
Thesis (PhD)--Stellenbosch University, 2013.<br>ENGLISH ABSTRACT: This study is motivated by a call by some African theologians for an African theology of
reconstruction, specifically Mugambi. Its intended contribution is to propose a biblical
paradigm from the Old Testament for an African theology of reconstruction. The study is
fully convinced that a successful reconstruction process in Africa is possible if the process of
identity formation is recognised as a strongly influential force on the process. The identity
formation process needs to be consciously driven into a particular direction.
The study identifies two factors that influence the success or failure of a reconstruction
process. The two factors, which are conversely related, are community solidarity and social
conflict. Community solidarity facilitates reconstruction and social conflict retards it. As far
as the study is concerned, both of these factors are products of identity formation. If an
identity formation process is exclusive it results in social conflict and if it is inclusive it
results in community solidarity. The unfortunate part, according to the study, in any newly
liberated nation, is that identity formation is inevitable.
Because the Judean community of the Second Temple was a newly liberated community, the
study suggests an exploration of their identity formation process. Although the contexts
might not be the same, the suggestion is based on the hope that some lessons which can be of
value to the African identity formation process might be learnt. The different ideologies that
endeavoured to direct the identity formation of that community can potentially inform us of
important issues to take note of when engaging in an identity formation process.
Amongst the diverse historiographies of the Second Temple period, the study will explore
two historiographies, namely, Ezra-Nehemiah and Chronicles. There are two reasons why
these particular historiographies are chosen. The first one is that Nehemiah has already been
proposed by some scholars as a biblical paradigm for a theology of reconstruction. The
second one is that Chronicles, in many respects is related to Nehemiah and therefore provides
a suitable comparison for a research study of this nature.<br>AFRIKAANSE OPSOMMING: Hierdie studie word gemotiveer deur ‘n oproep deur sommige Afrika-teoloë tot ‘n Afrikateologie
van rekonstruksie, veral deur Mugambi. Die bydrae wat die studie wil maak is om ‘n
bybelse paradigma vanuit die Ou Testament vir ‘n Afrika-teologie van rekonstruksie voor te
stel. Die studie is oortuig daarvan dat ‘n suksesvolle rekonstruksie in Afrika moontlik is as
die proses van identiteitsvorming erken word as ‘n sterk-beïnvloedende krag in hierdie
rekonstruksie. Die identiteitsvormingsproses moet doelbewus in ‘n bepaalde rigting gestuur
word.
Hierdie studie identifiseer twee faktore wat bepalend is vir die sukses al dan nie van die
rekonstruksieproses. Die twee faktore wat oneweredig aan mekaar verwant is, is
gemeenskapsolidariteit en sosiale konflik. Gemeenskapsolidariteit fasiliteer rekonstruksie,
terwyl sosiale konflik dit vertraag. Hierdie studie aanvaar dat beide hierdie faktore produkte
van ‘n identiteitsvormingsproses is. As ‘n identiteitsvormingsproses eksklusief funksioneer,
lei dit tot sosiale konflik, maar as dit inklusief is, is die resultaat gemeenskapsolidariteit. Die
ongelukkige deel hiervan, volgens hierdie studie, is dat identiteitsvorming in ‘n nuut-bevryde
nasie onafwendbaar is.
Aangesien die Judese gemeenskap van die Tweede Tempelperiode ‘n nuutbevryde
gemeenskap was, stel hierdie study voor dat ‘n verkenning van hul
identiteitsvormingsprosesse gemaak moet word. Hoewel die onderskeie kontekste nie
dieselfde mag wees nie, word hierdie voorstel gemaak vanuit die hoop dat ‘n aantal lesse
geleer kan word wat van waarde mag wees vir die Afrika identiteitsvormingsprosesse. Die
verskillende ideologieë wat invloedryk was in die identeitsvormingsprosesse van daardie
gemeenskap kan ons potensieel bewus maak van belangrike kwessies waaraan aandag gegee
moet word in ‘n identiteitsvormingsproses.
In die konteks van die diverse historiografieë van die Tweede Tempelpreiode sal twee
historiografieë verken word, naamlik Esra-Nehemia en Kronieke. Daar is twee redes waarom
hierdie spesifieke historiografieë gekies is. Die eerste is dat Nehemia alreeds voorheen
voorgestel is as ‘n moontlike bybelse paradigma vir ‘n teologie van rekonstruksie. Die tweede
is dat Kronieke in vele opsigte aan Nehemia verwant is en juis daarom ‘n gepaste
vergelykingsbron is in ‘n navorsingstudie soos hierdie.
34
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.
35
Van, Wyk Roelof Reinout. "Paul and empire : patronage in the Pauline rhetoric of 1 Corinthians 4:14-21." Thesis, Stellenbosch : Stellenbosch University, 2011. http://hdl.handle.net/10019.1/18014.
Full textAbstract:
Thesis (MTh)--Stellenbosch University, 2011.<br>ENGLISH ABSTRACT: In reading the letters of Paul to the community in Corinth, it becomes apparent that Paul
communicated from a position of authority. Given the existence of the mighty Roman Empire at
the time of Paul’s writings, it raises questions regarding the ways such Empire would have
affected Paul. This study assesses the possibility that Paul was influenced, not only by the
material Roman world, but also by the socio-political and social-cultural dynamics of the Roman
order. Paul may have utilised such order, but as spiritual leader, he could also have opposed it
to his own ends and aims. The purpose of this study is to investigate such dynamism.
The point of departure is, firstly to briefly discuss the nature of the Roman Empire that filled the
ancient Roman world with coinage, statues, temples, poetry, song and public rhetoric. The
ubiquitous Roman Empire enforced itself through power dynamics constituted in physical force,
rhetoric, the patronage system and the Imperial Cult. Patronage operated in tandem with other
aspects of the imperial system as a means of social control. It leads, therefore, to a more
focussed investigation of patronage as one of the significant dimensions of Empire. Honour,
prestige and status disparity governed social relations through complex, reciprocal relationships.
No one was immune to the social tug-of-war, and within this context, Paul engaged in his
Corinthian correspondence.
Paul’s first Corinthian correspondence, specifically 1 Cor 4:14-21, is then comparatively
investigated in the light of patronage as dimension of Empire. Paul integrated values such as
honour and shame, and used the system of patronage in order to achieve his objectives with the
Corinthian community. The socio-rhetorical analysis of this section of Paul’s correspondence
investigates socio-cultural, intertextual and ideological aspects of the text. 1 Cor 4:14-21 is the
culmination of the first part of Paul’s argument for ὁμόνια (concord), and he empowers his
deliberation through patronage. He positions himself uniquely as father of the community, which
empowers him with patria potestas (absolute authority). He also describes the way the
Corinthians should bestow honour upon themselves. Paul’s use of a challenge-riposte and
encomium brings all the weight of his argument to bear, upon his mimetic command to μιμηταί
μου γίνεσθε (be imitators of me).
The findings of this study indicate that Paul also opposes Empire in various ways. He opposes
patronage, when he champions allegiance to an alternative Κύριος (Lord) that represents an
alternative kingdom. He acts as a broker between Christ and the community, but the reciprocal
relationship consists of shameful behaviour. Paul’s application of patronage does not serve to
enhance his social position and poses a significant challenge to the norms of patronage in the
Empire. The patent and unresolved tension within his rhetoric stretches between liberal use of
patronage, and his opposition of aspects of the imperial order, such as patronage and the abuse
of power. This leads to the conclusion that Paul still subjected the attributes of Empire to his
own objectives. He had more than a purely political or merely spiritual agenda in mind and
ultimately this remains the power and mystery of his argument.<br>AFRIKAANSE OPSOMMING: By die lees van die sendbriewe van Paulus aan die jong Christelike gemeente in Korinte val dit
op dat Paulus, hoewel in herderlike trant, vanuit ’n gesagsposisie tot die gemeente spreek.
Gesien die tyd waarin Paulus geleef het, ’n tydperk van die bestaan van die magtige Romeinse
Ryk, rys die vraag onwillekeurig of Paulus as geestelike leier van opkomende gemeentes nie
enigermate deur die heersende Romeinse maatskaplike orde beïnvloed is nie. In die
onderhawige studie word die moontlikheid van nader betrag dat die sosiaal-politieke en sosiaalkulturele
aspekte van die Romeinse bestel Paulus wel kon beïnvloed het. Die wyse waarop
Paulus sodanige orde sou kon aanwend of moontlik teëstaan word ondersoek.
Die vertrekpunt is dus om allereers die aard van die Romeinse Ryk - gekenmerk deur ‘n eie
muntstelsel, tallose standbeelde, tempels, digkuns, sang en openbare retoriek - in hooftrekke
uiteen te sit. Die uitgebreide Ryk het sy mag gevestig en gehandhaaf deur middel van
kragdadigheid, retoriek, weldoenerskap en die Keiserkultus.
Ter verdieping van die ondersoek word weldoenerskap as onderdeel van die Romeinse sosiaalpolitieke
orde in fyner besonderhede beskou. Daaruit blyk dat beskermheerskap ter
ondersteuning gedien het ten einde doeltreffender maatskaplike beheer uit te oefen. ‘n Verfynde
wisselwerking het - deur middel van die dinamiek van eer, aansien en mag - sosiale
verhoudings en gedrag beheer: niemand was teen die woelinge van die sosiale stryd gevrywaar
nie. Dit was teen hierdie agtergrond van die werklikheid van die magtige Romeinse imperium
dat Paulus met die Korintiërs gekorrespondeer het.
Paulus word daarna vergelykenderwys ondersoek aan die hand van die gedeelte uit sy brief
aan die Korintiërs soos gevind in 1 Kor 4:14-21. Daarin beroep hy hom op waardes soos eer en
skaamte, terwyl hy die stelsel van weldoenerskap aanwend ten einde sy oogmerke met die
gemeente te bereik. Die sosio-retoriese analise van hierdie gedeelte van Paulus se sendbrief
ondersoek sosiaal-kulturele, intertekstuele en ideologiese aspekte van die brief. 1 Kor 4:14-21 is
die hoogtepunt van die eerste gedeelte van Paulus se betoog vir ὁμόνια (eenheid) en hy
versterk sy argument deur middel van weldoenerskap. Op uitsonderlike wyse posisioneer hy
hom as vader van die gemeente: in sy betoog beklee hy hom met patria potestas (absolute
gesag). Paulus se gebruik van ‘n challenge-riposte en van ‘n inkomium verleen groter
seggenskrag aan sy direktief om hom na te volg; μιμηταί μου γίνεσθε (volg my na).
Die uitkoms van hierdie studie is dat Paulus die imperiale orde ook op verskeie wyses sterk
teëstaan. Wat Paulus verkondig het te make met ‘n alternatiewe Κύριος (Heer) en ‘n gans
andersoortige koninkryk. Hy tree op as ‘n bemiddelaar (broker) tussen Christus en die
gemeenskap, maar poog nie om sosiale bevordering te bewerkstellig, soos bepaal deur die
norme van die imperial orde nie. Daar is dus ‘n aanwesige spanning in Paulus se retoriek wat
dui daarop dat Paulus dimensies van die Ryk, soos weldoenerskap, ondergeskik gestel het aan
sy eie doelwitte. Die slotsom waartoe geraak word, is dat by Paulus meer as suiwer politieke
motivering enersyds, of bloot geestelike motivering andersyds, aanwesig was. Hierin is sowel
die krag as die misterie van sy betoog geleë.
36
De, Milander Cornelia. "Contemporary implications of the first-century counter-ethos of Jesus to the scripted universe of gender and health in John 4 & 9 : a narrative-critical analysis." Thesis, Stellenbosch : Stellenbosch University, 2015. http://hdl.handle.net/10019.1/96942.
Full textAbstract:
Thesis (MTh)--Stellenbosch University, 2015.<br>ENGLISH ABSTRACT: South Africans are confronted on a daily basis with the social inequality among individuals which greatly inspires violence, victimisation, discrimination and life-denying ethos. These acts of injustice are not simply inspired by formal laws and policies, but spurred on by various ideological and symbolic categories and power structures. In a way, social behaviour can be said to be ‘scripted’ by the ideologies, perceptions and language internalised, normalised and passed on within society at large. One does not have to look very far to see the way in which this ‘script’ functions in South Africa and what impact the pre-determined and ‘scripted’ identity markers of gender and health have on individuals and groups, as categories like man, woman, HIV positive, and disabled already trigger a set of preconceived ideas and expectations regarding these individuals. The normalisation of this ‘script’ and its social hierarchies is extremely counter-productive as it often pre-determines the value, abilities, potential, limitations and ‘appropriate’ ethos of individuals and groups on the basis of the categories they fall into. The scripted nature of society is however not a twenty-first century phenomenon, but something deeply integral also to life in first century Palestine. This script interpreted, determined and reinforced the prescribed status, agency and ethos of different individuals and identity markers of health and gender were paramount in this process of scripting. Part of this ‘scripted’ world was Jesus of Nazareth. However, upon reading the narratives of John 4:1-42 and 9:1-41, it would appear that the relationship between the societal script and the actual ethos of Jesus was anything but simplistic. Upon reading these two episodes against the grain of the first century societal script, Jesus’ ethos as a Jewish man in relation to a somewhat questionable Samaritan female and blind and impure beggar brings forth some inconsistencies toward the script. It would seem as if Jesus was reluctant to read his context one dimensionally and simply comply with popular custom and ideology. The aim of this study would therefore be to explore whether these inconsistencies between the societal script and the ethos of Jesus could be of any significance in an analogously scripted twenty-first century South Africa, a society pleading for critical reflection upon the societal script. When the possible ‘counter-ethos’ of Jesus is considered, faith communities might be challenged to embrace the fragility of social categories and hierarchies and perhaps embody a similar critical attitude and ethos toward the life-denying societal script and its taken-for-granted assumptions.<br>AFRIKAANSE OPSOMMING: Suid-Afrikaners word daagliks gekonfronteer met die sosiaal ongelyke stand van ons samelewing. Hierdie ongelykhede is grootliks verantwoordelik vir geweld, viktimisasie, diskriminasie en nie-lewensgewende etos. Die bogenoemde word egter nie bloot deur formele wette geïnspireer nie, maar aangevuur deur verskeie ideologiese en simboliese kategorieë en magstrukture. Sosiale gedrag kan as’t ware gesien word as ʼn voorafbepaalde teks, ondersteun deur die ideologieë, persepsies en taal wat ons internaliseer, normaliseer en aan ander oordra. Hierdie voorafbepaalde ‘samelewingsteks’ is uiters prominent in Suid-Afrika, waar ʼn bepaalde status, etos en grense dikwels aan individue gegee word op die basis van identiteits-merkers van onder andere gender en gesondheid. Die identifisering van iemand as man, vrou, MIV positief, gestremd, ensovoorts spreek ideologiese boekdele van hul plek, doel en perke in die samelewing. In hierdie sin dien die vooropgestelde ‘samelewingsteks’ ʼn uiters teenproduktiewe rol, aangesien dit die waarde, vermoëns, potensiaal, en ‘korrekte’ etos van individue vooraf bepaal op grond van die simboliese kategorieë waarin hul val. Die voorafbepaalde ‘samelewingsteks’ herbevestig dikwels sosiale hiërargieë, wat ongeregtigheid normaliseer en bevorder. Hierdie is egter nie net ʼn een-en-twintigste eeu se verskynsel nie, maar iets wat al reeds prominent voorgekom het in eerste eeu se Palestina. Hierdie ‘samelewingsteks’ het die gepaste status en etos van verskillende individue bepaal op die grond van identiteits-merkers, soos die van gender en gesondheid. Dit is ook die samelewing waarin Jesus van Nasaret homself bevind het. Wanneer die narratiewe van Johannes 4:1-42 en 9:1-41 gelees word, kom dit egter voor asof die verhouding tussen hierdie ‘samelewingsteks’ en die etos beliggaam deur Jesus kompleks was. Wanneer die twee episodes in lig van die voorafbepaalde ‘samelewingsteks’ gelees word, blyk Jesus, ʼn Joodse man, se etos teenoor ʼn redelike verdagte Samaritaanse vrou en blinde en onreine bedelaar in spanning te wees met die etos aan hom voorgeskryf. Dit sou voorkom asof Jesus gewaak het teen die eenvoudige beliggaming van wat deur die ‘samelewingsteks’ as gehoord voorgeskryf en verwag is. Die doel van hierdie studie sou daarom wees om te ondersoek of die spanning tussen die eerste eeu se ‘samelewingsteks’ en die ware beliggaamde etos van Jesus enigsins betekenisvol kan wees in lyn van die een-en-twintigste eeu se voorafbepaalde ‘samelewingsteks’ in ʼn land wat ryp is vir kritiese refleksie op dit wat as ‘normaal’ en ‘korrek’ beskou word. Die moontlike ‘kontra-etos' van Jesus kan geloofsgemeenskappe uitdaag om die broosheid van sosiale en simboliese kategorieë en hiërargieë aan te gryp en ʼn soortgelyke kritiese houding en etos teenoor die nie-lewegewende ‘samelewingsteks’ en sy voorveronderstellings te beliggaam.
37
Kotzé, Gideon. "A text-critical analysis of the Lamentations manuscripts from Qumran (3QLam, 4QLam, 5QLama and 5QLamb): establishing the content of an Old Testament book according to its textual witnesses among the Dead Sea scrolls." Thesis, Stellenbosch : University of Stellenbosch, 2011. http://hdl.handle.net/10019.1/6713.
Full textAbstract:
Thesis (DTh (Old and New Testament))--University of Stellenbosch, 2011.<br>ENGLISH ABSTRACT: This study takes as its point of departure the contributions of the Dead Sea scrolls to the
discipline of Old Testament textual criticism. It deals with a particular approach to this discipline
and its application to the four Lamentations manuscripts from Qumran (3QLam, 4QLam,
5QLam
a
and 5QLam
b
). The approach to Old Testament textual criticism followed in the study
treats the Qumran manuscripts of Lamentations, the Masoretic text and the ancient translations as
witnesses to the content of the book and not merely as witnesses to earlier forms of its Hebrew
wording. The unique readings in 3QLam, 4QLam, 5QLam
a
and 5QLam
b
and their difficult or
ambiguous readings are subjected to a comparative text-critical analysis. This analysis focuses
on how the variant readings in the Qumran manuscripts were created by scribes during the
process of copying. It therefore examines the influence that the scribal transmission exercised on
the wordings of the passages from Lamentations that are preserved in 3QLam, 4QLam, 5QLam
a
and 5QLam
b
The analysis also considers whether comparative philology and/or the ancient .
Greek, Syriac, Latin and Aramaic translations can shed light on the textual problems which the
Hebrew wordings of the Lamentations manuscripts from Qumran share with the Masoretic text.
The aims of this study are to establish, by means of this text-critical analysis, how the
Lamentations manuscripts from Qumran present the content of the book and thereby gain a better
understanding of these manuscripts as textual witnesses.<br>AFRIKAANSE OPSOMMING: Hierdie studie neem die bydraes van die Dooie See rolle tot die dissipline van Ou Testament
tekstekritiek as uitgangspunt. Dit handel oor ’n bepaalde benadering tot die dissipline en die
toepassing daarvan op die vier Klaagliederemanuskripte wat by Qumran gevind is (3QLam,
4QLam, 5QLam
a
en 5QLam
b
). Die benadering tot Ou Testament tekstekritiek wat in die studie
toegepas word, hanteer die Qumranmanuskripte van Klaagliedere, die Masoretiese teks en die
antieke vertalings as getuies van die boek se inhoud en nie slegs as getuies van vroeëre vorms
van die boek se Hebreeuse bewoording nie. Die unieke lesings in 3QLam, 4QLam, 5QLam
a
en
5QLam
b
en die moeilike of dubbelsinnige lesings word onderwerp aan ’n vergelykende
tekstekritiese analise. Die analise fokus op die wyses waarop die wisselvorme in die manuskripte
geskep is gedurende die proses van kopiëring. Die analise ondersoek dus die invloed wat die
oorleweringsproses uitgeoefen het op die bewoording van die gedeeltes uit Klaagliedere wat in
3QLam, 4QLam, 5QLam
a
en 5QLam
b
behoue gebly het. Die analise stel ook vas tot hoe ’n mate
vergelykende filologie en/of antieke Griekse, Siriese, Latynse en Aramese vertalings lig kan
werp op die tekstuele probleme wat die Hebreeuse bewoording van die Klaagliederemanuskripte
van Qumran met die Masoretiese teks in gemeen het. Die doel van die studie is om deur middel
van ’n tekstekritiese analise vas te stel hoe die Klaagliederemanuskripte van Qumran die inhoud
van die boek weergee en sodoende ’n beter verstaan van hierdie manuskripte as teksgetuies te
bekom.
38
Kevil, Timothy J. (Timothy Jack). "At Once in All its Parts: Narrative Unity in the Gospel of Mark." Thesis, University of North Texas, 1988. https://digital.library.unt.edu/ark:/67531/metadc500633/.
Full textAbstract:
The prevailing analyses of the structure of the Gospel of Mark represent modifications of the form-critical approach and reflect its tendency to regard the Gospel not as a unified narrative but as an anthology of sayings and acts of Jesus which were selected and more or less adapted to reflect the early Church's theological understanding of Christ. However, a narrative-critical reading of the Gospel reveals that the opening proclamation, the Transfiguration, and the concluding proclamation provide a definite framework for a close pattern of recurring words, repeated questions, interpolated narrative, and inter locking parallels which unfold the basic theme of the Gospel: the person and work of Christ.
39
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.
40
Daniels, Andries. "God en hoop in Jesaja 5:1-7 aan die hand van parallelismes in die boek Jesaja." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/80293.
Full textAbstract:
Thesis (PhD)--Stellenbosch University, 2013.<br>ENGLISH ABSTRACT: This dissertation is an attempt to address the problem of the relationship between Yahweh and Hope in Isaiah 5:1-7 in the light of parallelism in the book Isaiah. It is an attempt to prove that our hypothesis, that hope in the book Isaiah can be explained theologically in a special manner by means of parallelism (synonymous, antithetical and synthetical); that hope can also not only theologically be understood in concordance (synonymous and synthetical), but also in contradiction (antithetical); that Isaiah 5:1-7 can be used as a good example of antithetical parallelism and that the social, cultural and ideological texture give cause to the different accents of the theological understanding of hope in Isaiah. For this study we used the socio-rhetorical approach of Vernon Robbins.
In Chapter 1 we look more closely at the socio-rhetorical approach, we look for possible flaws and make some suggestions. For the clarification of the concepts "hope" and "parallelism" we focus on the meaning of these concepts as included in the hypothesis of this dissertation. An overview of the research of Isaiah 5:1-7 is given and how the history of interpretation has been characterised by three approaches, namely the historical-critical, literary and theological approaches. By the use of the socio-rhetorical approach we attempt to study more fully "God and Hope in Isaiah 5:1-7 in the light of parallelism in the book Isaiah".
In Chapter 2 we are focusing on the inner texture of Isaiah 5:1-7. We are looking to the following: - The repetitive texture and pattern; we are looking for the occurrence of words and phrases more than once in a unit.
- The progressive texture and pattern; there is a progressive building up from verse 1 to verse 7 in words and phrases.
- The narrational texture and pattern; Isaiah 5:1-7 has been characterised by two structural forms, namely a love song and a juridical case.
- The opening-middle-closing texture and pattern; the exposition looks as follows: - opening: vv. 1-2d;
- middle: vv. 2e-4;
- closing: vv. 5-7. - The argumentative texture and pattern; Yahweh is building up an argument. He is using the example of a vineyard and court terms to explain and build up His case.
- The sensory-aesthetic texture and pattern; the relationship between Yahweh and his people become sour and we are talking of contradicting emotions and acts, namely excitement and disappointment, pressing (of the grapes) and judgement. In Chapter 3 we are focussing on the intertexture of Isaiah 5:1-7 and its connection with hope. We are looking to the dating of Isaiah 5:1-7. The possible intertextual connections between Isaiah 5:1-7 and the other texts in Isaiah are "recitation", "recontextualization" and "thematic elaboration".
Considering that "parallelism" is part of the theme of this dissertation, we are taking antithetical parallelism as point of departure to concentrate on four focus texts, namely Isaiah 5:1-7 (main focus texts), Isaiah 27:2-6, Isaiah 40:27-31 and Isaiah 59:1-21. In terms of parallelism and dating we typify the four texts as follows: - Isaiah 5:1-7: antithetical parallelism; late post-exilic.
- Isaiah 27:2-6: late pre-exilic.
- Isaiah 40:27-31: antithetical parallelism; exilic.
- Isaiah 59:1-21: antithetical parallelism; post-exilic. that play a role in how hope is understood are: "viticulture", "dwellers in Jerusalem", "men of Judah", "house of Israel", "Jacob/Israel" and "Zion".
In Chapter 5 we are focussing on the ideological and sacred texture of Isaiah 5:1-7 and its connection with hope. The following issues cast light on how hope must be understood in terms of the ideological texture, namely "the conflict between communities", "the ideological conflict concerning Zion theology", "the people circumstances in the exile" and "class conflict". In terms of the theme, "God and Hope in Isaiah 5:1-7 in the light of parallelism in the book Isaiah", the role of Yahweh is crucial in in the way hope must be understood. In the sacred texture of Isaiah 5:1-7 Yahweh plays the following roles: "Gardener-Viticulturist", "Creator", "King", "Judge", "Warrior" and "Husband".
In Chapter 6 we summarise our study and also give a conclusion to the study, the contribution of the dissertation to the field of study in comparison with existing research and suggestions with reference to further research.
Therefore, the answer on the question, "How can hope been theologically understood in the book Isaiah in consideration of the literary and historical textures of Isaiah 5:1-7?" is as follows:
Hope with parallelisms as point of departure in the book of Isaiah can be theologically understand on how Isaiah 5:1-7 is socio-rhetorically been investigated.<br>AFRIKAANSE OPSOMMING: Hierdie proefskrif ondersoek die vraagstuk rondom die verhouding tussen God en Hoop in Jesaja 5:1-7 aan die hand van parallelismes in die boek Jesaja. Daar word gepoog om die hipotese te bewys, dat "hoop" in die boek Jesaja op 'n besondere manier by wyse van parallelismes (sinonimiese, antitetiese en sintetiese) teologies verduidelik word; dat hoop teologies nie net in ooreenstemming (sinonimiese en sintetiese parallelisme) nie, maar ook in teenstelling (antitetiese parallelisme) verstaan kan word; dat Jesaja 5:1-7 as 'n goeie voorbeeld van antitetiese parallelismes gebruik kan word; dat die sosiale, kulturele en ideologiese verband aanleiding tot die verskillende aksente binne die teologiese verstaan van hoop in Jesaja gee. Vir hierdie ondersoek word Vernon Robbins se sosio-retoriese benadering gebruik.
In hoofstuk 1 word die sosio-retoriese benadering van nader bekyk en word moontlike leemtes aangespreek en sekere voorstelle word gemaak. Ter verheldering van die begrippe "hoop" en "parallelisme" word daar gefokus op die betekenis van die begrippe soos in die hipotese van die proefskrif vervat. Daar word 'n oorsig van die navorsing van Jesaja 5:1-7 gegee en hoe die geskiedenis van interpretasie deur drie benaderings, te wete die histories-kritiese, die literêre en die teologiese benaderings, gekenmerk was. Deur die gebruik van die sosio-retoriese benadering word gepoog om, "God en Hoop in Jesaja 5:1-7 aan die hand van parallelismes in die boek Jesaja", meer volledig te bestudeer.
In Hoofstuk 2 word daar na die intratekstuele verband van Jesaja 5:1-7 gekyk. Daar word op die volgende gelet: - Die herhalende verband en patroon; hoe woorde en frases herhaal word.
- Die progressiewe verband en patroon; daar is 'n progressiewe opbou vanaf vers 1 tot vers 7 deur woorde en frases.
- Die verhalende verband en patroon; Jesaja 5:1-7 het twee strukturele kenmerke wat met 'n liefdeslied en 'n regsaak te make het.
- Die oop-middel-sluit verband en patroon; dit kan soos volg uiteengesit word: - oop: vv. 1-2d;
- middel: vv. 2e-4;
- sluit: vv. 5-7. - Die redenerende verband en patroon; Jahwe is besig om 'n argument op te bou en Hy gebruik die voorbeeld van die wingerd en hofterme om sy saak te verduidelik en op te bou.
- Die sensoriese verband en patroon; hier het die verhouding tussen Jahwe en die volk versuur en word van kontrasterende emosies en handeling gepraat, naamlik: opgewondenheid en teleurstelling, oes en oordeel. In Hoofstuk 3 word op die intertekstuele verband van Jesaja 5:1-7 gefokus en die samehang met hoop. Daar word na die datering van Jesaja 5:1-7 gekyk. Die moontlike intertekstuele verbande tussen Jesaja 5:1-7 en sy intertekste in die boek Jesaja is dié van: "herhaling", "tematiese uitbreiding" en "rekontekstualisering".
Aangesien daar op parallelisme gefokus word met antitetiese parallelisme as die uitgangspunt, word daar 4 fokustekste behandel, naamlik: Jesaja 5:1-7 (hooffokusteks), Jesaja 27:2-6, Jesaja 40:27-31 en Jesaja 59:1-21. In terme van parallelismes en datering word dit soos volg getipeer: - Jesaja 5:1-7: antitetiese parallelisme, laat post-eksilies.
- Jesaja 27:2-6: laat pre-eksilies.
- Jesaja 40:27-31: antitetiese parallelisme, eksilies.
- Jesaja 59:1-21: antitetiese parallelisme, post-eksilies. Die rede waarom 27:2-6 ook behandel word, is dat dit kanonies as die tweede wingerdlied bekend staan.
In Hoofstuk 4 word daar op die sosiale en kulturele verband van Jesaja 5:1-7 en sy intertekste en die verband met hoop gefokus. Ten opsigte van die sosiale en kulturele omstandighede is die godsdienstige reaksies oorwegend "revolusionist" en die retoriek oorwegend "dominant" en "alternative". Die sosiale en kulturele begrippe wat 'n rol speel in hoe hoop verstaan word, is: "wingerdbou", "inwoners van Jerusalem", "manne van Juda", "huis van Israel", "Jakob/Israel" en "Sion".
In Hoofstuk 5 word daar op die ideologiese en teologiese verband van Jesaja 5:1-7 en die verband met hoop gefokus. Die volgende kwessies werp lig op hoe hoop in terme van die ideologiese verband verstaan word, naamlik: "die konflik tussen gemeenskappe", "ideologiese konflik betreffende die Sionsteologie", "die volk se omstandighede in ballingskap" en "klassekonflik". In terme van die tema, "God en Hoop in Jesaja 5:1-7 aan die hand van parallelismes in die boek Jesaja", is die rol van Jahwe van deurslaggewende belang in hoe hoop verstaan word. In die teologiese verband van Jesaja 5:1-7 vertolk Jahwe die volgende rolle: "Tuinier-Wingerdboer", "Skepper", "Koning", "Regter", "Kryger" en "Man".
In Hoofstuk 6 word 'n opsomming gegee, asook 'n gevolgtrekking van die studie, die bydrae van die proefskif tot navorsing in vergelyking met bestaande navorsing en voorstelle met betrekking tot verdere navorsing.
Dus, die antwoord op die vraag: "Hoe word "hoop" teologies in die boek Jesaja verstaan met inagneming van die literêre en historiese verbande van Jesaja 5:1-7?" is soos volg: The reason for taking 27:2-6 as one of the focus texts is that it is canonically speaking known as the second love song.
In Chapter 4 we are focussing on the social and cultural texture of Isaiah 5:1-7 and its intertexts and its connection with hope. With regard to the social and cultural circumstances the predominant religious reaction is "revolutionist" and the rhetoric "dominant" and "counterculture" or "alternative". The social and cultural concepts
Hoop, met parallelismes in die boek Jesaja as uitgangspunt, word teologies verstaan deur Jesaja 5:1-7 sosio-retories na te vors.
41
Bladh, Elisabeth. "La Bible traduite en français contemporain : forme, signification et sens." Doctoral thesis, Stockholms universitet, Institutionen för franska, italienska och klassiska språk, 2003. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-1213.
Full textAbstract:
This dissertation analyses seven modern Bible translations in French with respect to their renderings of Koine Greek participles. The sample consists of the Passion Story from the four Gospels (Matt 26-28, Mark 14-16, Luke 22-24 and John 18-21), and is comprised of 603 Hellenistic participles in all. The participle forms are studied in six categories according to their syntactic function. The comparison focuses on differences in translation strategy, i.e. formal equivalence, omission and different kinds of transpositions, with special attention given to the choice of verb form. There is a discussion of the adequacy of contemporary, explicative theories of systemic differences between the passé simple/passé composé and the imparfait. A large number of examples are analysed in detail. The results of the survey show that the most prominent differences in translation strategies concern the predicative participle. Furthermore, this was the category that occurred most frequently in the sample. The Catholic scientific and literary translation La Bible de Jérusalem (1998) is the most literal of the seven versions. A high level of formal equivalence is also registered in the other scientific translation, La Traduction Œcuménique de la Bible (1988), even though application of this strategy outweighs the use of finite verbs, that is to say, the most common transposition. La Bible en français courant (1996) is the least literal: generally, it transposes the participle of the source text with a finite verb. This transposition is also very frequent in the literary La Bible de la Pléiade (1971). Most of the omissions are recorded in the recent literary La Bible, Nouvelle traduction (2001), which is shown to be the most divergent translation. Omissions are also frequent in the pastoral La Bible des moines de Maredsous (1968) and the liturgical La Traduction liturgique de la Bible (1977). When translated in conjunction with an element comprising a verb in one of the non-indicative moods (infinitive, imperative, participle and subjunctive), both the present and the aorist predicative participles are, to a large extent, rendered by a simple form, expressing non-accomplishment. However, the Bible de Jérusalem stands out with its greater use of compound present participles than any other version. When the predicative participle of the source text is transposed with a verb in the indicative mood, the passé simple is generally used to render the aorist; for the present participle, the imparfait is more frequent than the passé simple. Nevertheless, here too the passé simple accounts for a significant portion of the equivalents, especially in the two translations where transpositions formed by finite verbs are particularly important. There exist a few cases where some translators chose to use the passé simple/passé compose, while others chose the imparfait. The various details, tables and linguistic analyses in this dissertation provide a solid basis for accurately characterizing the various modern attempts made at reproduce this ancient text – a text so often translated, paraphrased, interpreted and deeply integrated in our cultural heritage.
42
De, Kock Annemarie Susan. "Wie van julle is wys en leef verstandig? : 'n multidimensionele lees van die Jakobus-brief, op weg na 'n etos van historiese lees en verantwoordbaarheid van die ekklesia." Stellenbosch : Stellenbosch University, 2014. http://hdl.handle.net/10019.1/86438.
Full textAbstract:
Thesis (MTh)--Stellenbosch University, 2014.<br>ENGLISH ABSTRACT: In South Africa there are various gender and health issues. These issues influence and challenge South African faith communities in their daily existence. This is further justified and enhanced by unethical Biblical interpretation. This study proposes that faith communities in present-day South Africa, where faith communities‘ social wellbeing is endangered, could be responsible receivers of the Bible.
This may happen through a multidimensional reading of the letter of James towards an ethos of historical reading and accountability. A multidimensional reading of the letter of James proposes that the text, social and moral world of the writer and the first historical receivers, the possible rhetorical effect of the letter, the ideological perspectives that can be seen in the letter as well as the context, as well as the history of reception of this letter must be taken into account when the possible rhetorical effect for present-day receivers is investigated. An ethos of historical reading and accountability asks believers to respect the historical embeddedness of the text, to read the text in ways which do justice to the nature of the text and to account for the possible ethical consequences of their reading of a text. A multidimensional reading of the letter of James has the transformational potential to make the above mentioned a reality. A multidimensional reading of the letter of James furthermore suggests with regards to gender and health issues that present-day receivers of the Bible should become communities of character where the Bible is read in life-giving ways to make ethical biblical interpretation a reality. Thus South African faith communities may become agents of hope in present-day South Africa. Chapter one functions as the introduction to this study. In chapter two the letter of James is read with regards to the textual and literary aspects of the letter. In chapter three the social and moral world of the letter of James is investigated. In chapter four the pragmatic aspects (theological and rhetorical aspects) of the letter of James is focused on. Chapter five consists of a conclusion and summary of this study where gender and health issues, ethical biblical interpretation and the letter of James are brought together.<br>AFRIKAANSE OPSOMMING: Daar is verskeie gender- en gesondheidskwessies en uitdagings wat Suid-Afrikaanse geloofsgemeenskappe in hulle daaglikse bestaan beïnvloed en uitdaag. Dit word dikwels deur onetiese Bybelinterpretasie geregverdig en vererger. Hierdie studie stel voor, deur ʼn multidimensionele lees van die Jakobus-brief, op weg na ʼn etos van historiese lees en verantwoordbaarheid, dat geloofsgemeenskappe in ʼn hedendaagse Suid-Afrika waar hulle sosiale welstand bedreig word, verantwoordelike ontvangers van die Bybel kan wees.
ʼn Multidimensionele lees van die Jakobus-brief stel voor dat die teks, die sosiale- en morele wêreld van die skrywer en eerste historiese ontvangers, die moontlike retoriese effek van die brief, die ideologiese perspektiewe wat in die brief en konteks sigbaar is, sowel as die resepsie-geskiedenis van die brief in berekening gebring word wanneer die retoriese effek vir hedendaagse ontvangers ondersoek word. ʼn Etos van historiese lees en verantwoordbaarheid vra aan gelowiges om die teks se historiese ingebedheid te respekteer, tekste op maniere te lees wat reg aan die teks sal laat geskied en ook die moontlike etiese gevolge van hulle lees van die teks te verreken. ‘n Multidimensionele lees van die Jakobus-brief besit, myns insiens, die transformerende potensiaal om bogenoemde te kan bewerkstellig. In die lig van gender- en gesondheidskwessies, voorsien hierdie leesstrategie dat hedendaagse ontvangers gemeenskappe van karakter sal wees waar die Bybel in lewegewende maniere gelees word, en etiese Bybelinterpretasie aangekweek word. Sodoende kan Suid-Afrikaanse geloofsgemeenskappe agente van hoop wees. Hoofstuk een is die inleidende hoofstuk tot die studie. Hoofstuk twee bestaan uit ‘n tekstuele en literêre ondersoek van die Jakobus-brief. In hoofstuk drie word die sosiale- en morele wêreld van die brief bestudeer. In hoofstuk vier word die pragmatiese aspekte (teologiese- en retoriese aspekte) van Jakobus van nader bekyk. Hoofstuk vyf bestaan uit ‘n gevolgtrekking en samevatting van die studie, waar gender- en gesondheidskwessies, etiese Bybelinterpretasie en die Jakobus-brief bymekaar gebring word.
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Lee, Chul Woo. "A socio-rhetorical analysis of Romans 7 : with special attention to the law." Thesis, Stellenbosch : Stellenbosch University, 2012. http://hdl.handle.net/10019.1/52132.
Full textAbstract:
Thesis (DTh)--Stellenbosch University, 2001<br>ENGLISH ABSTRACT: This study aims to interpret Romans 7 with special reference to the law. Both Romans 7 and
the law in Paul are very difficult to understand. However, both are important for an
understanding of Pauline theology and the gospel. In the past historical critical analyses were
usually done in order to solve problematic passages like Romans 7 in Paul's letters. In this
study a socio-rhetorical analysis is utilized.
To start with, previous research is briefly dealt with in order obtain an overall picture of the
understanding of the law in the past. From this overview more than ten problem areas are
identified. Then, socio-rhetorical analysis is briefly explained. This is a multi-dimensional and
multi-disciplinary method developed by Vernon Robbins, which sees the text as having
various textures. In this research the method is utilized with some modifications.
In chapter 4 the macrostructure of Romans is established by means of epistolary analysis and
rhetorical analysis. Next, Rom. 7 is established as a rhetorical unit within Rom. 5-8 as the
broader co-text of Rom. 7. After that the rhetorical situation of Romans is discussed, as well
as some of Paul's rhetorical devices and styles. Finally, the rhetorical species of Romans is
determined as deliberative rhetoric.
From chapters 5 to 7, Rom. 7 is analyzed, using different textual analyses. In an analysis of
inner texture repetitive-progressive texture, opening-middle-closing texture, and
argumentative texture are discussed. Here an enthymemic analysis is used in order to chart
Paul's argumentative flow of thought. From this it is concluded that Rom. 7: 1-6 is an analogy,
which is an important tool for argumentation, and that the present tense in Rom. 7:14-25
functions as part of a combination of autobiographical-typical-rhetorical features for the
purpose of argumentation.
In the analysis of intertexture the scriptural intertexture is investigated: recitation with
omission and thematic elaboration. In the cultural intertextual analysis some Jewish cultural
intertextures are noted, namely, Rom. 7:8-10 as an allusion to both Gen. 3 and Exod. 3, Paul's
usage of the "1," the law, slavery image, and the evil inclination. It is also interesting that
Rom. 7: 15 & 19 and the "I" are allusions to Greek tragedy, sin as power, and slavery as Greco-Roman cultural intertexture. In analyzing the social intertexture it can be concluded
that the marriage analogy is closer to Jewish marriage than to Greco-Roman marriage.
The final analysis is an investigation of the theological texture. Here salvation history and the
covenant of God are first dealt with in order to get to grips with Paul's theological world.
Then, Pauline hamartiology, anthropology, and finally, nomism are investigated. The
conclusion is that VOl-lOS' in Rom. 7 mostly denotes the universal moral law of God, both
written and unwritten, not just the Mosaic law; though in some cases it denotes "principle" or
"rule" as in vv. 21-25. Rom. 7 as a whole is a refutation of the objection or misunderstanding
that might be raised regarding Paul's statements of the law in previous chapters. In Rom. 7
Paul elaborates the relationship between believers and the law, and the function of the law in
relation to sin in an unregenerate person. In so doing, he vehemently denies that the law is sin,
and vividly indicates the function of the law using his own experience.<br>AFRIKAANSE OPSOMMING: Hierdie navorsing fokus op Rom. 7 met spesifieke verwysing na die wet. Hoewel sowel die
wet by Paulus en Rom. 7 moeilike onderwerpe is om te verstaan, is beide van besondere
belang vir In verstaan van die teologie van Paulus en die evangelie. In die verlede is
gewoonlik van histories-kritiese studies gebruik gemaak in die bestudering van sulke
probleme. Hier word van In sosio-retoriese benadering gebruik gemaak.
Daar word eers aandag gegee aan vorige navorsing om In beeld te kry van die wyse waarop
die wet in die verlede verstaan is. Na aanleiding van hierdie oorsig word meer as tien
probleemareas geidentifiseer. Vervolgens word In kort uiteensetting van sosio-retoriese
analise gegee. Dit is In multidimensionele en multidissiplinere benadering wat deur Vernon
Robbins ontwikkel is en wat In teks as In hegte eenheid van verskillende teksture sien. In
hierdie studie word hierdie metode gebruik, ofskoon met In paar aanpassings.
Die makrostruktuur van Romeine word in hoofstuk 4 met behulp van In epistolere en retoriese
analise nagegaan. Daarna word Rom. 7 as In retoriese eenheid binne Rom. 5-8 as die breer
ko-teks van Rom.7 aangedui. Vervolgens word die retoriese situasie van Romeine asook
bepaalde retoriese tegnieke en strategiee van Paulus bespreek. Die standpunt word ingeneem
dat Romeine as deliberatiewe retoriek beskou moet word.
In hoofstukke 5 tot 7 word die verskillende teksture van Rom. 7 aan die orde gestel. Die
herhalend-progressiewe tekstuur, begin-middel-slot tekstuur en die argumentatiewe tekstuur
word ondersoek om die interne tekstuur vas te stel. In Analise van die ethumeme in die teks
lewer ook In bydrae om die vloei van die argument te kan volg. Hieruit volg dat Rom. 7:1-6
as In analogie beskou moet word, wat In belangrike rniddel in argumentasie was. Verder kan
afgelei word dat die teenswoordige tydsvorm in Rom. 7: 14-25 In onderdeel is van die
kombinasie van outobiografies-tipies-retoriese kenmerke wat in argumentasie gebruik word.
In die bestudering van die intertekstuur word aandag aan die volgende voorbeelde van
skriftelike intertekstuur gegee: resitasie (met weglatings) en die uitbou van In tema. By die
bestudering van die kulturele intertekstuele analise kom voorbeelde van Joodse intertekstuur
aan die orde: Rom. 7:8-10 as toespeling op Gen. 3 en Eks. 3, Paulus se gebruik van die "ek", die wet, die beeld van slawe en die bose begeerte. Verder kan Rom.7:15, 19 en die "ek" as
toespelings op Griekse tragedies, die sonde as mag, en slawemy as Grieks-Romeinse kulturele
intertekstuur gesien kan word. Wat die sosiale intertekstuur betref word bevind dat die
analogie van die huwelik meer verwantskap met die Joodse huwelik as met die Grieks-
Romeinse huwelik vertoon.
Ten slotte word die teologiese tekstuur ondersoek. Eers word aandag gegee aan die
heilsgeskiedenis en die verbond van God om In begrip van die teologiese wereld van Paulus te
verkry. Daama word die hamartologie, antropologie en ten slotte die wet by Paulus
ondersoek. Daar word bevind dat VOl-lOS" in Rom. 7 meestal die universele morele wet van
God, geskrewe en ongeskrewe, en nie net die wet van Moses nie, aandui. In bepaalde gevalle,
soos in Rom.7:21-25, beteken dit "beginsel" of reel." Rom.7 is in sy geheel'n verwerping van
die beswaar of misverstand wat na aanleiding van Paulus se uitsprake oor die wet in die
vorige hoofstukke kon ontstaan het. Paulus stel in Rom.7 die verhouding tussen gelowiges en
die wet aan die orde asook die funksie van die wet met betrekking tot sonde by die
onbekeerde. Op hierdie wyse ontken hy ten sterkste dat die wet sonde is terwyl hy ook die
funksie van die wet met behulp van sy eie ervaring uitbeeld.
44
Du, Toit Philip la Grange. "Die “beklee-” metafoor by Paulus : semantiese valensie en teologiese belang op weg na ’n gesprek oor die doop." Thesis, Stellenbosch : Stellenbosch University, 2011. http://hdl.handle.net/10019.1/17797.
Full textAbstract:
Thesis (MTh)--Stellenbosch University, 2011.<br>ENGLISH ABSTRACT: This study investigates the “clothe-” metaphor in the Pauline literature in terms of
its contribution toward a Pauline baptismal theology. The relevant “clothe-” terms
are identified via an analysis of the semantic domain of cloting, which are then
grammatically analysed for specific tendencies. This poses certain constraints to
the meaning of the metaphors on the way to exegesis. An exegetical study of
nine Scripture portions that are identified via the semantical study follows: Gal
3:19-29; Col 2:11-15; 3:8-17; Eph 4:22-25; 1 Cor 15:49,53-54; 2 Cor 5:2-4; Rm
13:12-14; 1 Thes 5:8 and Eph 6:11-15. These texts are analysed exegetically
with a specific focus on the theological meaning of the “clothe-” metaphors in
Pauline theology. The usage of the “clothe-” metaphor is also considered in the
non-Pauline and non-biblical texts, and the social and cultural context in which the
metaphors are employed. The main meanings of the “clothe-” metaphor that
emerges from the semantic, exegetical and contextual study, can be summarised
as follows: 1) it is mostly used in close connection with baptism, 2) it mainly has a
reciprocal function as a result of the middle voice in which it is typically used, and
functions within a theologically imperative context where the subject of the action
is personally and consciously involved, 3) it is used as a metaphor to resist evil, 4)
it is used in an eschatological context, 5) it is closely related to the actualisation of
the new identity in Christ, and 6) the socially participating character of the
baptismal candidate at baptism is constituted by the “clothe-” metaphor. The
meaning of the “clothe-” texts does not only contribute to a better understanding
of Paul’s baptismal theology, but also to a better understanding of baptism from
the perspective of the believer’s baptismal tradition. The suggestions towards the
discussion about baptism focus on the deeper theological meaning of baptism, a
better understanding of the points of departure in the respective baptismal
traditions, and the contribution that the study of the Pauline “clothe-” metaphors
make to the debate.<br>AFRIKAANSE OPSOMMING: Hierdie studie ondersoek die “beklee-” metafoor in die Pauliniese literatuur met
die oog op die bydrae wat dit lewer tot ’n Pauliniese doopteologie. Die relevante
“beklee-” terme word geïdentifiseer deur ’n analise van die semantiese domein
van kleding, waarna dit grammatikaal ontleed word en sekere tendense uitgewys
word. Dit stel bepaalde grense aan die betekenis van die metafore op weg na
eksegese. Hierná volg ’n eksegetiese studie van nege skrifgedeeltes wat aan die
hand van die semantiese ondersoek geïdentifiseer is: Gl 3:19-29; Kol 2:11-15;
3:8-17; Ef 4:22-25; 1 Kor 15:49,53-54; 2 Kor 5:2-4; Rm 13:12-14; 1 Ts 5:8 en Ef
6:11-15. Hierdie teksgedeeltes word eksegeties ontleed met ’n spesifieke fokus
op die teologiese betekenis wat die “beklee-” metafore het in Paulus se teologie.
Die gebruik van die “beklee-” metafoor word ook oorweeg in buite-Pauliniese en
buite-Bybelse tekste, asook die sosiale en kulturele konteks waarin die metafore
gebruik word. Die vernaamste betekenisse van die “beklee-” metafoor wat vanuit
die semantiese, eksegetiese en kontekstuele studies na vore kom, kan soos volg
saamgevat word: 1) dit staan meestal in ’n noue verband met die doop, 2) dit het
meestal ’n wederkerige funksie as gevolg van die mediumvorm waarin dit
hoofsaaklik gebruik word, en figureer binne ’n teologiese imperatiewe konteks
waarby die subjek van die handeling persoonlik en bewustelik betrokke is, 3) dit
word gebruik as metafoor om weerstand teen die bose te bied, 4) dit word in ’n
eskatologiese konteks gebruik, 5) dit staan in ’n noue verband met die
aktualisering van die nuwe identiteit in Christus, en 6) die sosiaal deelnemende
karakter van die doopkandidaat tydens die doop word deur die “beklee-” metafoor
gekonstitueer. Die betekenis van die “beklee-” tekste lewer nie net ’n bydrae om
die doop by Paulus beter te verstaan nie, maar ook om die verstaan van die doop
vanuit die perspektief van die belydenisdoop-tradisie sterker toe te lig. Die
voorstelle wat gemaak word ten opsigte van die gesprek oor die doop fokus op
die dieper teologiese betekenis van die doop, ’n beter begrip vir die vertrekpunte
in die onderskeie dooptradisies, en die bydrae wat die studie van die “beklee-”
metafoor by Paulus tot die debat maak.
45
Weor, Jonathan Tyosar. "Modern commentaries on the book of Exodus and their appropriateness in Africa." Thesis, Stellenbosch : University of Stellenbosch, 2006. http://hdl.handle.net/10019.1/2059.
Full textAbstract:
Thesis (MTh (Old and New Testament))--University of Stellenbosch, 2006.<br>The aim of this thesis is to explore the trends that are found in commentaries on the book of Exodus and their appropriateness in the African context. The study also seeks to move from a socio-political understanding of Exodus as liberation theology to the cultural understanding of Exodus as African theology. The following three trends are found in modern commentaries on Exodus as explored by this thesis:
• Historical-critical approach – dealing with the world behind the text or author centred criticism. Commentaries found under this group include those of M Noth (1962), TE Fretheim (1990), N Sarna (1991), B S Childs (1977) and WHC Propp (1999).
• Literary-critical approach – this deals with the text itself or it is text centred. Commentaries found in this category include: W Brueggemann (1994), J G Janzen (1997) and C Houtman (1993).
• Theological-critical approach – deals with the world in front of the text. Commentaries of GV Pixley (1987), J Durham (1987) and G Ashby (1998) are good examples of the latter named approach.
Exploration into the study of the above listed three trends and their corresponding modern commentaries show that the commentaries are not fully appropriate in the context of Africa (except Ashby). This is so because the above modern commentaries have not directly addressed the ongoing issues of poverty, political, economic, oppression, marginalization, HIV / AIDS, cultural and social issues, famine, racial and sex discrimination, religious crises, and other epidemics and natural disasters prominently found in Africa - particularly among the third world countries. The modern commentaries mentioned above are indirectly relevant for Africa since the topics which they address, resonate with the readers and interpreters of Exodus in Africa. This resonance is possible if readers and interpreters of Exodus in Africa find similarities between modern commentaries and their own current context. The study also shows that the three trends found in modern commentaries on Exodus are dependent on one another to bring forth a meaningful interpretation. Based on this working relationship between the three trends mentioned above, it is suggested that the three trends should be considered in close connection with one another. Biblical interpretation in Africa must do justice to the literary, historical and theological aspects of the Bible to be meaningful and appropriate in Africa.
46
Scholtz, Jacob Jan. "Collective meaning and specific, prophetic reference in the parables of Matthew 13." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/85594.
Full textAbstract:
Thesis (MTh)--Stellenbosch University, 2013.<br>ENGLISH ABSTRACT: This thesis investigates whether the parables of Matthew 13 can be understood, both individually and collectively, when they are connected to specific, prophetic referents. After a review of parable research, hermeneutical guidelines are identified in order to interpret the parables of Matthew 13 (chapter 2). Novel guidelines identified include the identification of specific, prophetic referents, the possibility of using details already explained in Matthew 13 in a contextually consistent manner, focusing on the collective meaning of this parabolic discourse and identifying what is new and old in each parable. After considering the structure of Matthew 13 (in chapter 3), these hermeneutical guidelines are applied, focusing on the contextual background (chapter 4) before analysing the parables individually (chapter 5) and collectively (chapter 6). The time period covered by the parables of Matthew 13 as a group is from the days of John the Baptist until the second coming of Jesus Christ. The kingdom of heaven is understood to exist from Pentecost onwards but will only be established when Christ returns, that is, the kingdom of heaven “exists-but-is-not-yet-established”. In Matthew’s presentation, the parable of the sower covers the time period during which Jesus presents the word (or gospel) of the kingdom to Israel only. During that time, Jesus authenticates his Messianic claims to Israel and, by doing so, displays the authority and power bestowed on the Christ to them. But when Jesus is rejected, the treasure is hidden and he goes to the cross to provide the sign of Jonah. After purchasing the field, having received all authority in heaven and on earth, the Son of Man sends good seed not only to Israel, but to all the nations of the world. The sons of the kingdom first sent must include Peter and the other ten disciples who are commanded to go and make disciples. The surprising growth of the Church after the great commission includes, perhaps unexpectedly, also Gentiles, for the Son of Man commences his pearl ministry by baptising not only Jewish and Samaritan but also Gentile believers with the Holy Spirit. At the end of this age, the gospel of the kingdom will again be preached. This time, however, it will be preached not only to Israel, but as a witness to all the nations — and then the present age will end. After the tribulation and judgment of those days, the King returns to unveil the treasure in order to establish the Messianic kingdom on earth. It is submitted that, regardless of one’s eschatological view (this thesis is presented from a dispensational, premillennial perspective), by focusing on specific, prophetic referents and by considering this series of parables in a collective and contextually consistent manner, the parables of Matthew 13 (and perhaps the Gospel of Matthew as a whole) can be understood differently. And it is about understanding all these things that Jesus questions his disciples.<br>AFRIKAANSE OPSOMMING: Hierdie tesis ondersoek of die gelykenisse van Matteus 13, sowel individueel as kollektief beskou, verstaan kan word wanneer dit met spesifieke, profetiese referente in verband gebring word. Ná ’n oorsig van navorsing oor gelykenisse word hermeneutiese riglyne ontwikkel waarmee die gelykenisse van Matteus 13 geïnterpreteer kan word (hoofstuk 2). Nuwe riglyne wat aangebied word, sluit in die identifisering van spesifieke, profetiese referente, die moontlike gebruik van referente wat reeds in Matteus 13 verklaar is op ’n kontekstueel konsekwente wyse, ’n fokus op die kollektiewe betekenis van hierdie paraboliese diskoers en om wat in elke gelykenis nuut en oud is, te identifiseer. Nadat oorweging aan die struktuur van Matteus 13 geskenk is (hoofstuk 3), word die hermeneutiese riglyne toegepas, eers op die kontekstuele agtergrond (hoofstuk 4), en daarna word elke gelykenis individueel ontleed (hoofstuk 5) voordat dit kollektief beskou word (hoofstuk 6). Daar is bevind dat die tydperk wat hierdie gelykenisse as ’n kollektiewe eenheid dek van die dae van Johannes die Doper af tot by Jesus Christus se wederkoms strek. Die koninkryk van die hemele word begryp as dat dit bestaan vanaf Pinkster maar sal eers opgerig word as Christus terugkeer, dit is, die koninkryk van die hemele “bestaan-maar-is-nog-nie-opgerig-nie”. In Matteus se aanbieding dek die gelykenis van die saaier die tydperk waartydens Jesus die woord (of evangelie) van die koninkryk alleen aan Israel aanbied. Gedurende hierdie tydperk bekragtig Jesus sy Messiaanse aansprake aan Israel en daardeur vertoon Hy aan Israel die mag en krag waarmee die Christus bedeel is. Maar wanneer Jesus verwerp word, word die skat verberg, en Hy gaan na die kruis toe om die teken van Jona te verskaf. Nadat die saailand gekoop is, nadat Hy alle mag in die hemel en op aarde ontvang het, stuur die Seun van die Mens goeie saad, nie net na Israel toe nie, maar na al die nasies van die wêreld. Die seuns van die koninkryk wat eerste gestuur is, moet Petrus en die ander tien dissipels wat beveel is om dissipels te gaan maak, insluit. Die verrassende groei van die Kerk ná die groot opdrag sluit, miskien onverwags, ook heidene in, want die Seun van die Mens begin sy pêrel bediening deur Joodse, Samaritaanse en ook heidense gelowiges met die Heilige Gees te doop. Aan die einde van hierdie eeu sal die evangelie van die koninkryk weer verkondig word, dan egter nie net aan Israel nie maar tot ‘n getuienis aan alle nasies — en dan sal hierdie eeu eindig. Ná die verdrukking en oordeel van daardie dae sal die Koning terugkeer om die skat te openbaar en om die Messiaanse koninkryk op aarde te vestig. Daar word voorgestel dat, ongeag die eskatologiese siening wat gehuldig mag word — en hierdie tesis word aangebied vanuit ’n dispensasionele, premillennialistiese perspektief — die gelykenisse van Matteus 13 (en miskien ook die Evangelie van Matteus as ’n geheel) anders verstaan kan word as daar op spesifieke, profetiese referente gefokus word en hierdie reeks gelykenisse op ’n kollektiewe en kontekstueel konsekwente manier benader word. En juis oor ’n begrip van al hierdie dinge is waaroor Jesus sy dissipels uitvra.
47
Svendsen, Eric. "Who is my mother? : the role and status of the mother of Jesus in the New Testament and in Roman Catholicism / Eric Svendsen." Thesis, Potchefstroom University for Christian Higher Education, 2001. http://hdl.handle.net/10394/10309.
Full textAbstract:
This work begins by providing an historical overview of Mariology, tracing Marian
issues from the early fathers, to the Mariology of the Middle Age, to the apex of Mariology
during the time of the Reformation and beyond. A contrast is then noted between pre-Vatican
II Mariology and post-Vatican II Mariology.
Matthew 1:18-25 is our first treatment of the biblical text. Here the work surveys the
various views of issues related to Mary, including the meaning of Joseph's "righteousness,"
the meaning of "before they came together" (v. 18) and the meaning of "until" (v. 25). An
indepth study is provided on the use of the phrase ("until") in the NT to see
whether there are any implications for the Roman Catholic teaching of Mary's perpetual
virginity. The work continues its investigation of the phrase in the LXX and in the
Hellenistic literature of the two centuries surrounding the birth of Christ to see whether any
clear examples of this phrase can be adduced in support of the Roman Catholic
understanding of Matt 1:25. Since much of the literature examined is not available in
English translation, the author has done the primary translation work himself.
Equally important in this regard is the identity of the "brothers" of Jesus in the NT.
A survey is provided of the three major views on the identity of those called the brothers of
Jesus in the NT, listing each one's strengths and weaknesses. The work also investigates the
semantic range of the words in the LXX, the NT, and the surrounding
Hellenistic literature. Again, Mary's perpetual virginity is at issue.
Next, we begin our examination of the status of Mary in the New Testament, starting
with the Synoptic Gospels. The work surveys the common Marian accounts found in the
Synoptic Gospels, and examines their impact on our understanding of the relationship
between Jesus and his mother vis-a-vis her status as mother. Special considerations are given
to Luke's account, which includes Marian episodes not found in the other gospels. This
intent is to determine whether Luke views Mary in a different way than the other Gospel
writers, and what status he gives to Mary. The work also examines the evidence for seeing
special Marian symbolism in Luke. It investigates the common understanding among Roman
Catholic interpreters that Luke, in his Annunciation and Infancy narratives, intends for us to
see in Mary OT allusions to the Ark of the Covenant, the daughter of Zion, the Ana win, and
the like.
Once our investigation of the Synoptics is over, we turn our attention to John's
gospel, which contains two passages of particularly Marian significance. We first examine the
issues surrounding the encounter between Jesus and his mother in John 2:1-6 to see what
impact, if any, this passage has on our overall understanding of Mary's role and status in the
church, particularly in regard to her role in Roman Catholicism as Mediat1:ix. Next, we
examine the issues surrounding the encounter between Jesus and his mother in John 19:25-
27 (at the foot of the cross) to see what impact, if any, this passage has on our overall
understanding of Mary's role and status in the church, particularly in regard to her role in
Roman Catholicism as Mother of the church.
Our inquiry reaches its conclusion with an investigation of the possible Marian
significance in Revelation 12. Here we examine the meaning of the "woman clothed with the
sun," to see whether there is an allusion to Mary, as well as to the Roman Catholic
understanding of her Assumption. A survey of the various views is included, as well as a
survey of views throughout the history of the church. Once finished, we propose a
Mario logy that is at once biblical and honouring to the woman of whom it is said, "all
generations will call [her] blessed."<br>Thesis (Ph.D. (New Testament))--Potchefstroom University for Christian Higher Education, 2002
48
Ko, In-Kook. "A community as a testamentary executor : the journey of Joseph’s bones from Egypt to the Promised Land." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/85595.
Full textAbstract:
Thesis (MTh)--Stellenbosch University, 2013.<br>ENGLISH ABSTRACT: This research is a synchronic reading of Exodus that investigates the “traces of Joseph’s bones” in the Exodus narratives. The Exodus is depicted in this narrative as Joseph’s funeral procession. Moses carries Joseph’s bones up from the land of Egypt when the Exodus begins (Exod. 13:19) and the sons of Israel bury the bones in the land of Canaan at the end of Exodus (Jos. 24:32). That is, the texts portray the Exodus as the journey of Joseph’s bones from Egypt to the Promised Land. However, the texts offer only a trace of the bones at the beginning and at the end of the narrative. In this study an inter-textual approach to the biblical texts is used to interpret the Ark of the Covenant as the coffin containing Joseph’s bones in the desert. A faithful testator who strongly believed God’s promise intended the narrative of the solemn journey as a way of handing over his faith to his audience as a form of testament. The audience keeps and performs the testament as testamentary executors.
Joseph’s funeral narrative is interpreted in this study by focusing on the text itself. The end of the narrative is reached with the burial of the bones as recorded in the book of Joshua. This construction suggests that the burial is a fulfillment of Joseph’s testament, but not the ultimate fulfillment thereof. The testament also has a bearing on further texts beyond the sixth book of Hebrew Bible.
This narrative construction also has potential for interpretation in contemporary Christianity. The construction of the narrative reveals to the reader that God was the real executor behind the testamentary executors. The study therefore suggests that the church is a community which stands in continuation with the testamentary executors of the Old Testament. Joseph’s funeral narrative finds renewed fulfillment in the Christian church when expecting the real Executor again. This study concludes with some suggestions for the Church of how the fulfillment of Joseph's testament can be facilitated in contemporary contexts.<br>AFRIKAANSE OPSOMMING: Hierdie navorsing verteenwoordig ‘n sinkrone lees van die Eksodusverhaal waarin die “aanduidings van Josef se beendere” bestudeer word. Die Eksodus word in hierdie verhaal uitgebeeld as Josef se begrafnisprosessie. Moses dra Josef se beendere op vanuit Egipte waar die Eksodus begin (Eks. 13:19) en die seuns van Israel begrawe die beendere in die land van Kanaän aan die einde van die Eksodusverhaal (Jos. 24:32). Dit wil sê, die tekste beeld die Eksodus uit as die reis van Josef se beendere van Egipte na die Beloofde Land. Die tekste bied egter slegs ‘n spoor van die beendere aan die begin en aan die einde van die verhaal. ’n Inter-tekstuele benadering tot die Bybeltekste word in hierdie studie gebruik om die Verbondsark te interpreteer as die kis met Josef se beendere in die woestyn. ‘n Getroue erflater wat ten sterkste in God se belofte glo het die verhaal van die plegtige reis bedoel as 'n manier waardeur die erflater sy geloof aan sy gehoor in die vorm van 'n testament oorlewer. Die gehoor bewaar en voer die testament uit as testamenêre eksekuteurs.
Josef se begrafnis narratief word in hierdie studie geïnterpreteer deur op die teks self te fokus. Die einde van die narratief word bereik met die begrafnis van die beendere waarvan in die boek Josua vertel word. Hierdie konstruksie suggereer dat die begrafnis die vervulling van Josef se testament is, maar dat dit nog nie die finale vervulling daarvan is nie. Die verhaal oor die erflating beïnvloed ook die verdere tekste na die sesde boek van die Hebreeuse Bybel.
Hierdie narratiewe konstruksie toon ook potensiaal vir interpretasie in die hedendaagse Christendom. Die opbou van die narratief onthul aan die leser dat God die eintlike uitvoerder agter die testamentêre uitvoerders was.Die studie suggereer dus dat die Kerk ’n gemeenskap is wat in kontinuïteit staan met die testamentêre uitvoerders van die Ou Testament. Josef se begrafnis narratief vind hernude vervulling wanneer die Christelike kerk opnuut die Uitvoerder van die testament verwag. Die werk sluit af met enkele voorstelle oor hoe die uitvoering van hierdie testament in kontemporêre kontekste gefasiliteer kan word.
49
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.
50
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.