Dissertations / Theses on the topic 'Bible Ruth;Criticism, interpretation, etc History'
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Jones, Edward Allen. "Reading 'Ruth' in the Restoration period : a call for inclusion." Thesis, University of St Andrews, 2012. http://hdl.handle.net/10023/3061.
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This study considers the origin and purpose of Ruth and concludes that it is best to read the narrative as a call for an inclusive attitude toward any person, Jew or Gentile, who desired to join the Judean community in the Restoration period. In chapter one, I review the difficulties that scholars face in ascertaining Ruth's place in Israel's history, and I outline approaches that they have used to try to establish its purpose and origin. I discuss major interpretive positions, which date the book either to the monarchic period, to the exilic period, or to the Restoration period, and I articulate the format of my own study. In chapter two, I consider how the author of Ruth uses characterization to highlight Ruth, a Gentile outsider, and to criticize the Bethlehemite community. Only Boaz accepts Ruth, which leads to his participation in the line of David. In chapter three, I discuss how the author also magnifies Ruth's character by comparing her with Israel's ancestors. In these ways, Ruth demonstrates that an outsider can embody the ideals of the Restoration community and that they can also be a benefit to the nation. In chapters four and five, I examine arguments for dating Ruth to particular periods in Israel's history. In chapter four, I consider efforts to date the language of Ruth as well as the legal practices that the story describes. I also discuss the narrative's supposed congruence with the concerns of various social settings in Israel's history. In chapter five, I draw on current research on refugee communities to see how the experiences of such people can help us understand the concerns of the Restoration community. In chapter six, I review my arguments for regarding Ruth as a call for inclusion in the Restoration period, and I consider how this conclusion should affect the field of Ruth studies as well as the wider field of Second Temple studies.
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Mosse, Martin. "The three gospels : the synoptic problem in the light of ancient history." Thesis, University of Wales Trinity Saint David, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683202.
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Petrotta, Anthony J. "The Book of Micah : studies in the text, versions and history of interpretation, with special reference to Micah 4:14-5:5." Thesis, University of St Andrews, 1985. http://hdl.handle.net/10023/13799.
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Murayama-Cain, Yumi. "The Bible in imperial Japan, 1850-1950." Thesis, University of St Andrews, 2010. http://hdl.handle.net/10023/1717.
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This thesis undertakes to apply some of the insights from postcolonial criticism to understand the history of Christianity in Japan, focusing on key Christian thinkers in the period since Japan’s national isolation ended in the mid 19th century. It studies these theologians' interaction with the the Bible as a “canonical”text in the Western civilisation, arguing for a two-way connection between Japan’s reception of Christianity and reaction to the West. In particular, it considers the process through which Christianity was employed to support or criticise Japan’s colonial discourse against neighbouring Asian countries. In this process, I argue that interpretation of the Bible was a political act, informed not simply by the text itself, but also by the interpreter’s positionality in the society. The thesis starts by reviewing the history of Christianity in Japan. The core of the thesis consists of three chapters, each of which considers the thought of two contemporaries. Ebina Danjo (1866-1937) and Uchimura Kanzo (1861-1930) were two first-generation Christians who converted to Christianity through missionaries from the United States, and responded to Japan’s westernisation and military expansion from opposite perspectives. Kagawa Toyohiko (1888-1960) and Yanaihara Tadao (1893-1961) spoke about the country’s situation in the years preceding the Asia-Pacific War (1941-1945), and again reached two different conclusions. Nagai Takashi (1908-1951) and Kitamori Kazo (1916-1998) were Christian voices immediately after the war, and both dealt with the issue of suffering. Each chapter explores how the formation of their thoughts was driven by their particular historical, economic, and social backgrounds. The concluding chapter outlines Christian thought in Japan today and deals with the major issue facing Japanese theology: cultural essentialism.
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Alfredo, Justino Manuel. "חֶסֶד and Ikharari : the book of Ruth from a Lomwe perspective." Thesis, Stellenbosch : University of Stellenbosch, 2010. http://hdl.handle.net/10019.1/5397.
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Thesis (DTh (Old and New Testament))--University of Stellenbosch, 2010.ENGLISH ABSTRACT: It has been acknowledged in two recent studies that the translation of key biblical terms is an area that needs urgent attention. Many lexicons provide the meaning of a word by describing its etymology, hardly paying any attention to the socio-cultural contexts within which it is used. Thus, lexicons are often of limited value for Bible interpretation and translation. This dissertation argues that the meaning of a word can only be fully determined by taking into consideration the linguistic and socio-cultural contexts within which it functions. A basic assumption is that the biblical source text serves as a frame of reference for the semantic analysis of a particular word. The text provides an integrative semantic and pragmatic framework within which a biblical term must be investigated with reference to its wider socio-cultural setting. In the light of this framework, this study investigates the meaning of dsj in the book of Ruth from a Lomwe perspective. Although the word occurs only three times (Ruth 1:8, 2:20 and 3:10) with reference to Ruth, Boaz and Yahweh as subjects, respectively, the book is a “dsj story”, which represents the essence of the covenant between Yahweh and His people. The essence of this covenant is demonstrated by the main characters of the story, which unveil the theological depth that dsj brings to the understanding of this narrative. Since the aim of the study is to evaluate the suitability of the terms osivela, osivela combined with woororomeleya and ikharari in relation to others that are potentially available in Lomwe to convey the conceptual complexity denoted by dsj, a Cognitive Frames of Reference (CFR) approach was introduced for the translation. To bridge the cognitive gap between the socio-cultural worlds of the biblical audience and the target audience, the study used different dimensions of CFR namely the textual, socio-cultural, communicational and the organizational frames of reference. Using the book of Ruth as a starting point for the translation of the word dsj into Lomwe, it is argued that this approach offers a better understanding of the meaning of dsj in Ruth 1:8, 2:20 and 3:10. Since osivela waya woororomeleya does not do justice to the meaning of dsj in the three passages, the words ikharari (1:8 and 2:20) and oreera murima (3:10) have been proposed as exegetically and socio-culturally more appropriate alternatives.
AFRIKAANSE OPSOMMING: In twee onlangse studies is aangedui dat daar dringend aandag geskenk behoort te word aan die vertaling van sleutel bybelse terme. Baie woordeboeke verskaf die betekenis van woord deur die etimologie daarvan te beskryf, met beperkte fokus op die sosio-kulturele kontekse waarin dit gebruik word. Gevoglik is die waarde van woordeboeke beperk met betrekking tot bybelinterpretasie en -vertaling. Hierdie proefskrif argumenteer dat die betekenis van woord slegs volkome bepaal kan word deur die inagneming van die literêre en sosio-kulturele kontekste waarin dit funksioneer. Basiese aanname is dat die bybelse bronteks as verwysingsraamwerk dien vir die semantiese analise van bepaalde woord. Die teks verskaf geïntegreerde semantiese en pragmatiese raamwerk waarin bybelse term ondersoek moet word met verwysing na sy breër sosio-kulturele milieu. In die lig van hierdie raamwerk ondersoek hierdie studie dus die betekenis van dsj in die Boek van Rut vanuit Lomwe perspektief. Alhoewel die woord slegs driekeer voorkom (Rut 1:8, 2:20 en 3:10) met betrekking tot onderskeidelik Rut, Boaz en Jahwe as onderwerpe, is die boek “dsj storie” wat die essensie van die verbond tussen Jahwe en sy volk verbeeld. Die wese van dié verbond word gedemonstreer deur die storie se hoofkarakters wat die teologiese diepte van dsj tot beter verstaan van die narratief blootlê. Aangesien die studie evaluering van toepaslike terme osivela, osivela, gekombineer met woororomeleya, en ikharari, in verhouding tot andere wat moontlik in Lomwe beskikbaar is, om die konseptuele kompleksiteit weer te gee, ten doel het, is Kognitiewe Verwysingsraamwerk (KWR) benadering vir vertaling voorgestel. Ten einde die kognitiewe gaping tussen die sosiokulturele wêrelde van die bybelse gehoor en die teikengehoor te oorbrug, het hierdie studie verskillende dimensies van KWR, te wete die tekstuele, sosio-kulturele, kommunikatiewe en organisatoriese verwysingsraamwerke aangewend. Deur die Boek Rut as vertrekpunt te neem vir die vertaling van dsj in Lomwe, word geargumeenteer dat dié benadering beter verstaan van dsj se betekenis in Rut 1:8, 2:20, 3:10 tot gevolg het. Aangesien osivela waya woororomeleya nie reg laat geskied aan die betekenis van dsj in hierdie drie perikope nie, is die woorde ikharari (1:8 en 2:20) en oreera murima (3:10) as eksegeties en sosio-kultureel meer toepaslike alternatiewe voorgestel.
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Warhurst, Amber. "Merging and diverging : the Chronicler's integration of material from Kings, Isaiah, and Jeremiah in the narratives of Hezekiah and the Fall of Judah." Thesis, University of St Andrews, 2011. http://hdl.handle.net/10023/1916.
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The phenomenon of inner-biblical interpretation and inter-textual replication of scriptural material within the Old Testament is receiving significant attention in current scholarship. Two narratives which are repeated three times in the Hebrew Bible provide a particularly fruitful case study for this type of research: the Hezekiah narrative (2 Kgs 18-20; Isa 36-39; 2 Chr 29-32) and the account of the fall of Judah (2 Kgs 24-25; Jer 52; 2 Chr 36). This study extends the contributions of redaction-critical, literary-critical, and text-critical studies examining the narratives of 2 Kings 18-20//Isaiah 36-39 and 2 Kings 24:18-25:30//Jeremiah 52 and emphasizes their subsequent reception in Chronicles. In addition, this investigation advances the discussion of the Chronicler's reliance upon and method of incorporating material from the Latter Prophets. It is the conclusion of this thesis that the Chronicler was familiar with the versions of the Hezekiah narrative and the account of the fall of Judah in both 2 Kings and the Latter Prophets. His method of handling these alternative accounts reflects both direct quotation (particularly in the case of 2 Kings) and indirect allusion to themes and idioms (with regard to the Latter Prophets). The result is a re-telling of Judah's history which is infused with hope for restoration as articulated by the Latter Prophets. By portraying an idealized account of Israel's past history which corresponds to prophetic descriptions of the nation's restoration, Chronicles illustrates the accessible, utopic potential held out to every generation of faithful Israel.
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Hamer, Penny. "The perception of exile in Jeremiah and Ezekiel." Thesis, University of Wales Trinity Saint David, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683222.
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Stone, Timothy J. "The compilational history of the 'Megilloth' : canon, contoured intertextuality and meaning in the writings." Thesis, University of St Andrews, 2011. http://hdl.handle.net/10023/1992.
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It is widely agreed among scholars that the third part of the Hebrew canon, the Writings, is a miscellaneous collection of materials, as its name would seem to suggest. My thesis re-examines this assumption. The introduction sets out the critical issues, outlines the thesis and charts the larger picture from which the thesis makes a limited contribution. Chapter one explains my approach. In critical conversation with Brevard Childs and his adherents, I examine the need for contours within the canonical context that respect the discrete voice of each book, while understanding it in relationship to the larger collection in which it is located. The canon is not like a street map, rather, it is more like a topographical map providing contour and depth to the canonical terrain. Taking Childs’ approach one step further; I examine the formation of the Twelve Minor prophets and the Psalter in order to develop a redaction critical grammar for the compilation of texts into collections that serves as a methodological check for the project. This grammar includes the use of catchwords or phrases to bind adjacent books near their seams, the juxtaposition of similar or contrasting themes, framing devices, and superscriptions to provide an overall structure. Chapter two analyzes the formation of the Writings in antiquity. There were a number of different conceptions of sacred literature within Judaism, but probably within temple circles the canon of the Jews was closed prior to the end of the first century C.E. The Prologue to Ben Sira testifies to a tripartite arrangement of the Jewish canon, and 4 Ezra, which provides solid evidence that the canon was closed sometime prior to the end of the first century C.E., confirms the antiquity of a tripartite arrangement. Chapter three explores the various orders for the Writings. Within the conceptual world of Judaism, the concern with the order of the books is not the result of the invention of the codex or long scroll, but rather arises from the holiness attributed to these books in association with their strong connection to the temple and its sacred space. Despite the consensus that there are a vast number of orders for the collection, in fact there is only evidence that the Masoretic (Leningrad Codex) and the Talmudic (Baba Batra 14b) orders existed prior to the twelfth century C.E. The grouping of the Megilloth in the Masoretic tradition is probably not the result of liturgical practices within Judaism, as is commonly thought, which leaves room to re-examine the antiquity of this order. Both arrangements reveal a similar logic of association among the books of the Writings with the possible exception of Ruth. Chapter four explores the location of Ruth in the Former Prophets between Judges and Samuel and in the Writings after Proverbs and before the Psalter. Ruth has been purposefully figured into the Former Prophets and then later was integrated into the Writings after Proverbs as a wisdom book. In this case, different orders bear witness to the search for meaningful associations within the canon. Chapter five probes Esther’s position as part of the sub-collection of Lamentations, Esther, Daniel and Ezra-Nehemiah, in which it always follows Lamentations and is juxtaposed to Daniel. Within this canonical frame I explore Esther’s links to Daniel 1-6 and Lamentations 5 and the way this sets in relief Esther’s theology. Chapter six briefly observes some compilational phenomena in Song of Songs, Ecclesiastes and Lamentations. I also examine the structure of the Megilloth as a whole and the forces at work in this sub-collection. The thesis concludes, due to historical and exegetical reasons, that the codification of the Megilloth into a collection is an integral part of the canonical process rather than a formal feature that is the result of some supposed effort to close the canon.
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Law, Timothy Michael. "The preservation of the Hexaplaric materials in the Syrohexapla of III Kingdoms." Thesis, University of Oxford, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.670011.
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Wax, Kevin P. "Political ideology : perspectives from the Bible." Thesis, Stellenbosch : Stellenbosch University, 2002. http://hdl.handle.net/10019.1/53004.
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Thesis (MPhil)--Stellenbosch University, 2002.ENGLISH ABSTRACT: Modern society is plagued by an intense conflict of political ideologies. These conflicts in many instances reflect very serious religious overtones. Each person or group claims the right to react to socio-political issues on the basis of their own worldviews that are shaped by their cultural backgrounds, religious belief systems and political ideals. Human diversity serve to complicate matters even more and has in many instances found expression in political and religious intolerance, a fact testified to by the large-scale abuse of human rights that took place with increased intensity in the 20th century. Many Christians have failed to challenge the injustices that have resulted from these political ideologies and have instead opted to become 'apolitical' or simply hiding behind the argument that politics and religion does not mix. The author through a careful study of biblical political structures in the ancient Near East attempts to demonstrate the extent to which political ideologies of communities were influenced by the cultural milieu within which they existed. The feelings of ambivalence we experience in our faith are a direct result of these influences. An understanding of political ideology from a biblical perspective is essential to understand current world conflicts especially those that relate to the Middle East region. The author also argues for a reconciliation of politics and religion in the collective psyche of Christians. This would enhance a sense of sociopolitical responsibility in terms of the biblical mandate. The responsibility of government structures in terms of this mandate is also important and needs to be emphasised. The primary responsibility of any government is the welfare of its citizens and the management of public resources in an orderly, moral and efficient manner. A large percentage of government officials find it extremely difficult to face up to the challenge. The perspectives presented not only gives one insight into the historical development of biblical political worldviews. but presents us with challenges to pursue opportunities for peace and justice that would recognise and advance human dignity, human equality and human responsibility.
AFRIKAANSE OPSOMMING: Die moderne samelewing is oorweldig deur konflikte van politieke ideologies. Hierdie konflikte is in baie gevalle 'n weerspieëling van baie ernstige godsdienstige motiewe. Elke persoon of groep behou hom die reg voor om te reageer op socio-politiese aangeleenthede op grond van 'n eie wêreldsiening wat geskep word deur kulturele agtergronde, godsdienstige geloofsstelsels en politieke ideale. Menslike verskeidenheid maak hierdie aangeleenthede meer ingewikkeld en het in baie gevalle gelei na politieke en godsdienstige onverdraagsaamheid. Dit het verder aanleiding gegee tot die grootskaalse menseregte skendings wat plaasgevind het met groter intensiteit gedurende die 20ste eeu. Vele Christene het nie daarin geslaag om die uitdagings van ongeregtighede, wat voortspruit uit hierdie politieke ideologieë, die hoof te bied nie en het verkies om of hulself as 'apolities' te verklaar of om te argumenteer dat politiek en die godsdiens nie bymekaar hoort nie. Die skrywer, deur 'n indringende studie van bybelse politieke strukture van die ou Nabye Ooste te onderneem, poog om te demonstreer dat politiek ideologies gekleur was deur die kulturele samestelling van die gemeenskap. Gevoelens van ambivalensie wat ons ervaar in ons geloof is regstreeks as gevolg van hierdie omstandighede. Politieke ideologie vanuit 'n bybelse perspektief gee vir ons die geleentheid om huidige wêreldkonflikte beter te verstaan veral dit wat betrekking het op die Midde Ooste streek. Die skrywer stel ook voor die versoening van politiek en die godsdiens in die kollektiewe psige van Christene. As gevolg hiervan word die socio-politiese verantwoordelikheid van die Christen verhef in lyn met die bybelse mandaat. Die verantwoordelikheid van regerings strukture in terme van hierdie mandaat is ook belangrik en behoort beklemtoon word. Die primêre doel van enige regering is die welvaart van sy burgers sowel as die bestuur van sy openbare hulpbronne op 'n ordelike, sedelike en doeltreffende manier. 'n Groot aantal regeringsbeamptes vind dit moeilik om hierdie uitdaging die hoof te bied. Hierdie perspektiewe, wat hier aangebied word, gee nie net vir ons insig tot die historiese ontwikkeling van bybelse politieke wêreldsieninge nie, maar daag ons uit om geleenthede vir vrede en geregtigheid wat menslike waardigheid, menslike gelykheid en menslike verantwoordelikheid erken, na te jag.
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Holland, Thomas Seaward. "The Paschal-New Exodus motif in Paul's Letter to the Romans with special reference to its Christological significance." Thesis, University of Wales Trinity Saint David, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683150.
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Leblanc, Simon. "Le Deutéronome, la famille et la transmission de la loi en Israël ancien." Thesis, McGill University, 2003. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=19657.
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The book of Deuteronomy turns out to be very interesting for the study of passing on religious traditions within family. On the one hand, with a canonical approach — i.e. an approach where the function of a biblical text within the canon is emphasised over die history of this text - Deuteronomy acts like the hermeneutical key explaining how the new generations must face and actualise the Torah — the principles of life and conduct given by the Lord to His people. On the orner hand, the content of Deuteronomy represents the family as the privileged place, or rather die "vehicle" by which die Torah will be handed down to the next generation.
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Tarrer, Seth Barclay. "The law and the prophets : a Christian history of true and false prophecy in the book of Jeremiah." Thesis, University of St Andrews, 2009. http://hdl.handle.net/10023/776.
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The present study is a history of interpretation. In that sense it does not fit neatly into the category of Wirkungsgeschichte. Moving through successive periods of the Christian church’s history, we will select representative interpretations of Jeremiah, Ezekiel, and theological works dealing explicitly with the question of true and false prophecy in an effort to present a sampling of material from the span of the church’s existence. This study seeks to function as a hermeneutical guide for the present interpretive problem of interpreting true and false prophecy in the Old Testament/Hebrew Bible by displaying ways various interpreters have broached the subject in the past. In this way it may prove useful to the current impasse concerning the notion of false prophecy in the Old Testament/Hebrew Bible. Seeing continuity, or a family resemblance, in the Christian church’s interpretation of true and false prophecy in relation to the law’s role amongst exilic and post-exilic prophets, we will observe those ways in which a historically informed reading might offer an interpretive guide for subsequent interpretations of true and false prophecy.
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Choi, Sungho. "A study of Christology and redemptive history in Matthew's Gospel with special reference to the 'Royal-enthronement' psalms." Thesis, University of Wales Trinity Saint David, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683358.
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Sun, Jungkyoo. "A study of Jesus' action in the temple (Mark 11:15-18) in the light of the history of ancient Israel." Thesis, University of Wales Trinity Saint David, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683350.
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Lorek, Piotr. "The motif of exile in the Hebrew Bible : an analysis of a basic literary and theological pattern." Thesis, University of Wales Trinity Saint David, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683320.
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Zoccali, Christopher. "Whom God has called : the relationship of church and Israel in Pauline interpretation, 1920 to the present." Thesis, University of Wales Trinity Saint David, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683375.
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Evans, Robert Charles. "Reception-historical methods in biblical studies : an evaluation of the hermeneutics of some recent practice, with reference to reception of New Testament texts about subordination." Thesis, University of Oxford, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.669841.
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Joubert, Johann van Dijk. "A comparative study of the Paraclete statements and references to the Holy Spirit in the Johannine Gospel." Thesis, Pretoria : [s.n.], 2006. http://upetd.up.ac.za/thesis/available/etd-04192007-073525/.
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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.
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Thesis (DTh)--Stellenbosch University, 1996.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.
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.
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Williams, Allan Alexander. "A rhetorical analysis of 1 Timothy 2:9-15 with a special focus on the role of women in the church." Thesis, Rhodes University, 1992. http://hdl.handle.net/10962/d1015721.
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This thesis investigates the role of women in the early church as portrayed in 1 Timothy 2:9-15 using the recently-developed method of Rhetorical Analysis. It makes use of a rhetorical approach largely based on the method proposed by Kennedy, supplemented by insights from scholars who have emphasised the argumentative element in rhetoric. This method illustrates how the role of women in the church is decisively determined by the argument in the letter as a whole. A brief survey of classical rhetoric is given. The typical structure of a rhetorical discourse is listed with its component sections. The validity of using rhetorical analysis as a means for interpreting New Testament texts is justified. Textual units are identified from the structure of the text. Rhetorical insights are used to explain how the identified units cohere within the overall structure of the letter and how they relate to one another and interact. The thesis is developed that the section on women and teaching can only be meaningfully investigated in the light of the text as a whole and of the motifs in the letter. The thesis has a special focus on 2:9-15. This section is analysed in more detail than the rest of the text with the exception of 1 Timothy 1. As exordium, the latter provides the introduction to the situation dealt with in the letter, introduces the case, and sets the tone for the rest of the letter. The persuasive power of rhetoric in any situation depends to a large extent on its use of common tradition. The socio-cultural setting of the author is consequently analysed. Finally, the role of women in Graeco-Roman society is analysed in terms of motifs found in 1 Timothy 2:9-15.
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MacDonald, Margaret Y. "Institutionalization in Pauline communities : a socio-historical investigation of the Pauline and Deutero-Pauline writings." Thesis, University of Oxford, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.670395.
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Southwood, Katherine. "Ethnicity and the mixed marriage crisis in Ezra 9-10." Thesis, University of Oxford, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.669966.
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Esterhuizen, Liza. "The so-called Isaiah- "Denkschrift" (6:1-9:6) : an exegetical-historical study /." Thesis, Link to online version, 2007. http://hdl.handle.net/10019/424.
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Moon, Joshua. "Restitutio ad integrum : an 'Augustinian' reading of Jeremiah 31:31-34 in dialogue with the Christian tradition." Thesis, St Andrews, 2008. http://hdl.handle.net/10023/419.
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Adams, David. "The transformative ethos of Ephesians 5:21-33 and its implications for a contemporary South African context." Thesis, Stellenbosch : Stellenbosch University, 2003. http://hdl.handle.net/10019.1/53689.
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Thesis (MPhil)--Stellenbosch University, 2003.ENGLISH ABSTRACT: The New Testament passage that treats the dynamics of the marriage relationship most extensively is Ephesians 5:21-33. This passage is embedded in the Ephesian domestic code, which employs a conventional form used widely in the first-century Mediterranean world and which consequently reflects a patriarchal hierarchy. Does this, however, imply that Ephesians is advocating a marriage relationship that is patriarchal and hierarchical, or does this passage point beyond the particular first-century cultural context to a loftier ideal? Scholars are today divided in their assessments of Ephesians 5:21-33. Some regard the passage as a reactionary accommodation to the status quo, while others excuse this social conformity as being necessitated by a struggle for survival in a hostile first-century world. This thesis seeks to re-read Ephesians 5:21-33 rhetorically against the background of the socio-historical context of the first-century Mediterranean world and prevailing perspectives on the status of women, domestic social structures, and marriage. It takes into consideration the general rhetorical thrust of Ephesians as a whole, the particular way in which Ephesians 5:21-33 is framed textually, as well as the structure, content and uniquely Christological context. Such a re-reading shows that the conventional household code of the first century is in fact infused with a radical transformative ethos which subtely, but significantly, challenges the patriarchal hierarchy. For, it invites readers to step into a new, alternative reality in Christ, thereby entering a place of ongoing reorientation in their marriage relationships, embracing an attitude of mutual submission and other-centred service towards each othera marriage relationship modeled on the relationship between Christ and the church. This points to the conclusion that it is this transformative ethos in Ephesians 5:21-33 that is transculturally normative rather than the first-century patriarchal hierarchy in which it is embedded. This has profound implications for pastoral ministry in present-day South Africa, for readers from more traditional backgrounds often read this passage as simply reinforcing the patriarch ally hierarchical status quo, while readers from less traditional backgrounds may tend merely to dismiss it as archaic and irrelevant. In reality, the transformative ethos of Ephesians 5:21-33 provides an ongoing challenge to both authoritarian hierarchical marriage structures on the one hand, and laissez faire egalitarian marriage relationships on the other, while holding out a compelling vision - a vision of a magnificent other-centred marriage partnership under the lordship of Christ.
AFRIKAANSE OPSOMMING: Efesiërs 5:21-33 is by uitstek dié gedeelte in die Nuwe Testament wat die dinamika van die huweliksverhouding op die mees uitgebreide wyse behandel. Hierdie gedeelte is onlosmaaklik verbonde aan die Efesiese huisreëls, wat weer gebaseer is op die konvensionele vorm wydverspreid in die eerste-eeuse Mediterreense wêreld, en weerspieël gevolglik 'n patriargale hiërargie. Die vraag is egter of hierdeur geïmpliseer word dat Efesiërs 'n patriargale en hiërargiese huweliksverhouding verkondig, of wys hierdie gedeelte, verby die bepaalde eerste-eeuse kulturele konteks heen, na 'n hoër ideaal? Geleerdes is vandag verdeeld in hulle beoordeling van Efesiërs 5:21-33. Sommige beskou die gedeelte as 'n behoudende aanpassing van die status quo, terwyl ander hierdie sosiale behoudendheid verskoon as genoodsaak deur die stryd om oorlewing in 'n vyandige eersteeeuse wêreld. Hierdie tesis beoog om Efesiërs 5:21-33 retories te herlees teen die agtergrond van die sosio-historiese konteks van die eerste-eeuse Mediterreense wêreld en die heersende sienings van die status van vroue, huishoudelik-sosiale strukture en die huwelik. Dit neem in aanmerking die algemene retoriese strekking van Efesiërs as geheel, die bepaalde tekstuele omraming van Efesiërs 5:21-33, sowel as die struktuur, inhoud en unieke Christologiese konteks. So 'n herlees toon dat die konvensionele huishoudelike kode van die eerste eeu in werklikheid besiel was met 'n radikaal herskeppende etos wat op subtiele, maar betekenisvolle, wyse die patriargale hiërargie uitdaag. Want, dit nooi lesers om 'n nuwe, alternatiewe werklikheid in Christus te betree vanwaar hulle hulself voortdurend kan heroriënteer in hul huweliksverhouding, en 'n houding van wedersydse onderworpenheid en ander-gesentreerde diens aan mekaar aanvaar - 'n huweliksverhouding gemodelleer op die verhouding tussen Christus en die kerk. Só 'n herlees lei tot die gevolgtrekking dat dit hierdie herskeppende etos van Efesiërs 5:21- 33 is wat transkultureel normatief is, eerder as die eerste-eeuse patriargale hiërargie waaraan dit onlosmaaklik verbonde is. Dit bring diepgaande implikasies vir die pastorale bediening in die hedendaagse Suid-Afrika mee, want lesers met 'n meer tradisionele agtergrond lees dié gedeelte dikwels as 'n versterking van die patriargale, hiërargiese status quo, terwyl lesers met 'n minder tradisionele agtergrond mag neig om die gedeelte bloot af te maak as argaïes en irrelevant. In werklikheid voorsien die herskeppende etos van Efesiërs 5:21-33 'n volgehoue uitdaging aan beide outoritêr-hiërargiese huwelikstrukture aan die een kant, en laissez faire gelykmakende huweliksverhoudinge aan die ander kant, terwyl dit 'n dwingende visie voorhou - 'n visie van 'n heerlike ander-gesentreerde huweliksvennootskap onder die heerskappy van Christus.
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Choi, Junho. "Understanding the literary structures of Acrostic Psalms : an analysis of selected poems." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/85583.
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Thesis (MTh)--Stellenbosch University, 2013.ENGLISH ABSTRACT: By means of literary, linguistic and comparative literary approaches, this study examines the literary structure of the alphabetical acrostic poems in the Psalms. First, a literary approach is used to analyze the form and content of each alphabetical acrostic poem to show that the literary structure of the poems is varied. Selected Psalms 9-10, 111 and 112 are translated from the Hebrew and compared to ancient Near Eastern languages especially Akkadian and Ugaritic. Second, by means of linguistic approaches, the literary structure of each poem is determined on both micro and macro levels using the researcher’s own translations of these psalms. Furthermore, a comparative literary approach is employed to compare the forms of ancient Near Eastern acrostics, in particular Akkadian, Egyptian and Ugaritic poems, to Hebrew acrostics. The analysis reveals both similarities with other ancient Near Eastern forms as well as the uniqueness of the Hebrew alphabetical acrostic poems. Both linguistic and literary insights are used to determine the relationship between the different forms. The findings suggest that the alphabetical acrostic poems were probably written around or after 1000 B.C.E. since the ancient Near Eastern poems were written before 1000 B.C.E. The unique 22-line form of the Hebrew alphabetical acrostics also indicates that Hebrew thought was distinct from what can be observed in other ancient Near Eastern texts. On the basis of this research, a conclusion is reached and suggestions for future research are made.
AFRIKAANSE OPSOMMING: Deur literêre, linguistiese en vergelykende literêre benaderings ondersoek hierdie studie die literêre struktuur van die alfabetiese akrostiese gedigte in die Psalms. Eerstens word ‘n literêre benadering gebruik om die vorm en inhoud van elke alfabetiese lettervers te ontleed om aan te toon dat die literêre struktuur van die gedigte verskillend is. Die gekose Psalms 9-10, 111 en 112 word uit die Hebreeus vertaal en in vergelyking met die Ou-Nabye-Oosterse tale, veral Akkadiese en Ugarities, bespreek. Tweedens, deur linguistiese benaderings, word die literêre struktuur van elke gedig op beide mikro-en makro vlakke bepaal deur gebruik te maak van die navorser se eie vertalings van hierdie psalms. Verder, word ‘n vergelykende literêre benadering aangewend om die vorms van die Ou-Nabye- Oosterse akrostiese gedigte, in die besonder Akkadies, Egiptiese en Ugaritiese gedigte, met Hebreeuse akrostiese gedigte te vergelyk. Die ontleding toon die ooreenkomste met ander antieke Nabye- Oosterse vorms sowel as die uniekheid van die Hebreeuse alfabetiese akrostiese gedigte. Beide linguistiese en literêre insigte word gebruik om die verhouding tussen die verskillende vorms te bepaal. Die bevindinge dui daarop dat die alfabetiese akrostiese gedigte waarskynlik geskryf is rondom of later as 1000 vC, angesien die antieke Nabye-Oosterse gedigte voor 1000 vC geskryf is. Die unieke 22-reël vorm van die Hebreeuse alfabetiese akrostiese gedigte dui ook aan dat die Hebreeuse denke te onderskei is van wat in ander antieke Nabye-Oosterse tekste gereflekteer word. Gebaseer op hierdie navorsing, word tot ‘n gevolgtrekking gekom, en word voorstelle vir toekomstige navorsing gemaak.
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Dunne, John Anthony. "Persecution in Galatians : identity, destiny, and the use of Isaiah." Thesis, University of St Andrews, 2016. http://hdl.handle.net/10023/8569.
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This thesis contends that the theme of persecution plays a vital role in the argument of Paul's letter to the Galatians. Particularly, this thesis argues that suffering for the cross is seen as a mark of identity and a sign of destiny for those who follow the crucified Messiah. In regard to identity, suffering is shown to be a badge that demarcates Paul's Gentile audience as children of Abraham and children of God (i.e. the “Israel of God”) in conformity with genuine Christian identity, represented chiefly by Paul himself through solidarity with the cross. In regard to destiny, those who are marked out by suffering for the cross will receive the future inheritance, as promised to Abraham, and be vindicated at the eschatological judgment. The relationship of suffering for the cross to Christian identity and destiny is shown to parallel other such markers like possession of the Spirit and justification by faith. This thesis proposes further that Paul derives his understanding regarding the importance of suffering from his wider reading of Isaiah, particularly chapters 49–54, which Paul believes prefigures the death of the Messiah, his own Gentile mission and the opposition to it, as well as the status of his Gentile converts as servants of the Messiah. The influence of Isaiah is demonstrated especially in Paul's paradigmatic self-presentation in the autobiographical section of the letter (Gal. 1–2), the subsequent summons to imitation (4.12–20), and the famous allegory where Paul explicitly cites Isa. 54.1. In this thesis it is demonstrated that all of these themes and emphases in Galatians related to persecution and suffering are utilized for the particular crisis in Galatia regarding the promotion of circumcision, which this thesis suggests is promoted aggressively. It is proposed, therefore, that Paul has utilized the theme of persecution with its Messianic and Isaianic influences to engage the way that receiving circumcision provides a means of avoiding and alleviating social tension and pressure. To that end suffering for the cross is upheld by Paul as a mark of identity and a sign of destiny to highlight the fact that receiving circumcision will lead to apostasy since Paul understands it to be a rejection of the Messiah and his cross.
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Hardenberg, Benedict Ralph. "City centres of the apostle Paul." Thesis, Stellenbosch : Stellenbosch University, 2002. http://hdl.handle.net/10019.1/52732.
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Thesis (MPhil)--Stellenbosch University, 2002On title page: Master of Philosophy (Bible Skills)
ENGLISH ABSTRACT: The apostle Paul was called and commissioned to the city centres of the eastern Mediterranean world. These city centres were places of power, trade, wealth and travel. They were the nerve centres of civilisation in the East. People from various parts of the Roman Empire were found in these major cities. The city was therefore a highly significant institution in the Roman Empire. The governing authorities wanted hellenization and romanization to spread from these cities. The Christian leaders also decided that Christianity had to spread in the Roman Empire from its city centres. The apostle Paul's Christian mission was therefore to the various cities in the Roman Empire. The sociohistorical realities in these cities therefore formed the context of Paul's life and apostolic work and determined his relation to a city. The political, social, cultural and religious factors in a city could therefore impinge on his life and work. The apostle Paul was usually drawn to these large cities where he could find Jewish communities. As Christianity was resting on a Jewish foundation, his initial strategy was his work in the synagogues amongst the Jews. Paul also needed an alternative venue for his Christian work in the city. These alternate venues were usually the private homes of individuals who had become Christians. In these homes Paul established his church in a city. The hosts in these homes would usually become the benefactors and leaders in the church. Paul's apostolic work in a city was also done in the city streets. His church therefore became thoroughly mixed in terms of social status, however, the church gave all equal rights and privileges. When Paul left a city, he also placed on them the responsibility to reach their surrounding regions and provinces with the Christian message. These cities therefore had to be strategically located. The apostle Paul chose five specific cities that had an advantageous geographical position in the Roman provinces to complete his apostolic work in the eastern Mediterranean world.
AFRIKAANSE OPSOMMING: Die apostel Paulus was geroep en opgedrag vir die stedelike sentrums van die ooste Middellandse wereld. Hierdie stedelike sentrums was plekke van invloedryke mag, ekonomiese handel, rykdom en reis aktiwitiete. Hulle was ook die kern van menslike beskawing in die Ooste. Bevolkings groepe vanuit verskeie dele van die Romeinse ryk was in hierdie groot stede te vinde. Stede was 'n hoogs betekensvolle instelling in die Romeinse ryk. Die politieke owerhede wou he dat hellenization en romanization moes sprei van hierdie stede. Die Christelike leiers het ook besluit dat Christendom moes in die stede van die Romeinse ryk sprei. Die apostel Paulus se Christelike sending was dus tot die verskillende stede in die Romeinse ryk. Die sosio-historiese realiteite in hierdie stede was die samehang van Paulus se apostoliese werk en het ook sy verhouding met die betrokke stede bepaal. Die politieke, maatskaplike, kulturele en godsdienstige faktore in 'n stad kon dus 'n invloed uitoefen op sy lewe en werk. Paulus was gewoonlik aangetrokke tot hierdie groot stede waar Joodse gemeenskappe te vinde was. Aangesien Christendom in die Joodse geloof gegrondves was, was sy aanvanklike strategie om sy werk te loots in sinagoge waar Joode te vinde was. Paulus het ook 'n alternatiewe ontmoetings plek vir sy Christelike werk in die stede nodig gehad. Hierdie alternatiewe ontmoetingsplekke was gewoonlik in die huise van indiwidue wat Christene geword het. Die eienaar van hierdie huishouding het gedien as gasheer, weldoener en leier in die kerk. Paulus het ook sy apostoliese werk voortgesit in die stedelike strate. Sy kerke het as gevolg hiervan 'n gemende samelewing status gehad, nogtans het hy gepoog om alle Christene gelykwaardig te stel. Wanneer Paulus 'n stad verlaat het, het hy het ook aan hulle die verantwoordelikheid gegee om uit te reik na hulomliggende streke en provinsies met die Christen boodskap. Hierdie stede moes dus strategies gelee wees. Paulus het vyf spesifieke stede wat 'n voordelig geologiese posisie in die Romeinse provinsies uitgeken om sy apostoliese werk te voltooi in die ooste Middellandse wereld.
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Depoix, D. J. "Purity : blessing or burden?" Thesis, Stellenbosch : Stellenbosch University, 2002. http://hdl.handle.net/10019.1/53024.
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Thesis (MPhil)--Stellenbosch University, 2002ENGLISH ABSTRACT: During the history of Israel the concept of "purity" had developed as a way in which God's people could honour his holiness and draw nearer to him, as a sanctified nation. By the time of Jesus, in Second Temple Judaism, the purity system had become restrictive. This had been influenced by political and social developments, including an increased desire to withdraw from Hellenistic and other factors which were seen as contaminating the integrity of Judaism. There were diverse perceptions regarding the achievement of the purity of Israel, including militaristic confrontation and expulsion of alien occupation forces, stricter adherence to the Law and, in some cases, total withdrawal from general society (such as at Qumran). It was, however, particularly the Pharisaic imposition of the supplementary oral tradition, supposed to clarify the written Law, which imposed hardship on those who, through illiteracy or inferior social status, were unable to meet all the minute provisions which would ensure ritual purity. The expansion of the Law of Moses by the commentary of the rabbis, which over time became the entrenched oral "tradition of the fathers", was originally intended to promote access to God by clarifying obscure points of the Law, in the pursuit of purity. However, this oral tradition had, in fact, become an instrument of alienation and separation of the ordinary people not only from the Pharisees, who considered themselves as the religious elite, but also from God. The common people, that is, a large section of the population, felt rejected and on the outside of both religious and social acceptance. On the material level they also suffered under a heavy tax burden, from both Temple and State, which aggravated their poverty. It was this situation which Jesus confronted in his mission to change the ideological climate and to reveal the Kingdom of God as being accessible to all who accepted the true Fatherhood of God, in penitence and humility. He denounced the hypocrisy which professed piety but which ignored the plight of those who were suffering. Hark 7 : 1-23 symbolizes the difference between the teaching and practice of Jesus and that of the Pharisees, and provides metaphorically a pattern of Christian engagement which is relevant in the South African situation today. The Christian challenge is to remove those barriers, both ideological and economic, which impede spiritual and material well-being within society. By active engagement, rather than by retreating to the purely ritualistic and individualistic practice of religion, the realization of the Kingdom of Heaven, as inaugurated by Jesus, will be advanced.
AFRIKAANSE OPSOMMING: Gedurende die geskiedenis van Israel het die konsep van reinheid ontwikkel as 'n wyse waarin die die volk van God Sy heiligheid kan eer en tot Hom kan nader, as 'n geheiligde volk. Teen die tyd van Jesus, tydens Tweede Tempel Judaïsme, het die reinheid sisteem beperkend geword. Dit is beïnvloed deur politieke en sosiale ontwikkelinge, insluitende 'n toenemende drang om te onttrek van Hellenistiese en ander faktore, wat beskou is as 'n besoedeling van die integriteit van Judaïsme. Daar was diverse persepsies aangaande die uitvoering van die reinheid van Israel, insluitende militaristiese konfrontasie en die uitwerping van vreemde besettingsmagte, strenger onderhouding van die Wet en in sekere gevalle, totale onttreking van die algemene samelewing (soos by Qumran). Tog was dit in besonder die Fariseërs se oplegging van bykomende mondelinge tradisie, veronderstelom die geskrewe Wet te verhelder, wat ontbering veroorsaak het vir die wat as gevolg van ongeletterdheid of minderwaardige sosiale status nie in staat was om aan elke haarfyn bepaling, wat rituele reinheid sou verseker, te voldoen nie. Die uitbreiding van die wet van Moses deur die kommentaar van die rabbies, wat met verloop van tyd die ingegrawe mondelinge "tradisie van die vaders" geword het, was oorsproklik bedoel om toegang tot God te verseker, deur die verheldering van onduidelike aspekte van die wet, in die nastreef van reinheid. Hierdie mondelinge tradisie het egter 'n instrument van vervreemding geword en skeiding gebring tussen gewone mense en die Fariseers, sowel as die wat hulleself beskou het as die religieuse elite. Dit het egter ook skeiding gebring tussen mense en God. Die gewone mense, dit is die meerderheid van die bevolking, het verwerp gevoel en aan die buitekring van beide religieuse en sosiale aanvaarding. Op materiële vlak het hulle ook gelyonder die juk van swaar belasting, van beide die Tempel en die Staat, wat hulle toestand van armoede vererger het. Dit was hierdie situasie wat Jesus gekonfronteer het in sy strewe om die ideologiese klimaat te verander en om die Koninkryk van God te openbaar as toeganklik vir almal wat die ware Vaderskap van God aanvaar, in berou en in nederigheid. Hy het die skynheiligheid verwerp wat aanspraak maak op vroomheid, maar die toestand van die lydendes ignoreer. Markus 7:1-23 simboliseer die verskil tussen die onderrig en die praktyk van Jesus en dié van die Fariseërs en voorsien metafories 'n patroon van Christelike verbintenis, wat relevant is binne die eietydse Suid-Afrikaanse konteks. Die uitdaging aan die Christendom is om die skeidslyne te verwyder, beide ideologies en ekonomies, wat geestelike en materieële welsyn binne die gemeenskap belemmer. Deur aktiewe betrokkenheid, eerder as om bloot te onttrek tot die suiwer ritualistiese en individualistiese beoefening van religie, sal die realisering van die Koninkryk van die Hemel soos ingehuldig deur Jesus, bevorder word.
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Basson, Alec. "Die voorstelling van Jahwe as kryger in 'n seleksie Bybels-Hebreeuse psalms." Thesis, Stellenbosch : Stellenbosch University, 2000. http://hdl.handle.net/10019.1/51727.
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Thesis (MA.)--Stellenbosch University, 2000.ENGLISH ABSTRACT: This study investigates the image of Yahweh as warrior in a selection of Biblical-Hebrew psalms against the background of similar images in the broader Ancient Near East. In the psalms this image is closely linked with the emotions and experience of the psalmist. In the situation of conflict he calls on Yahweh to intervene and to destroy the enemy. It is in such circumstances that this image of Yahweh gives the necessary comfort. In order to investigate the image of Yahweh as warrior in the psalms, this study uses the Comparative Method. This method is based on the assumption that cultures and societies share certain ideas and characteristics. The specific approach within the Comparative Method is called the typological comparative approach. This approach focuses on the comparison of phenomena in cultures that are historically and geographically far removed from each other. This comparison is based on the assumption that certain cultural characteristics are universally shared. In this investigation the following psalms are analysed: 3, 21, 46, 68, 76, 83, 140, 144. The selection was made on the basis of the different literary genres within the psalms. As a background to this investigation a summary of warrior terminology and ideas in the rest of the Ancient Near East is presented. Afterwards the warrior image in the selected psalms is investigated. The investigation proceeded as follows: Chapter 1 is devoted to the research history with regard to the image of Yahweh as warrior in the Hebrew Bible; in Chapter 2 the metaphor as literary device is discussed; and in Chapter 3 the focus is on the institution of war in the Ancient Near East and the role of warriors in this regard. From Chapters 4 to 11 the warrior metaphors in the selected psalms are analysed. With each of the analysed psalms the following method is used: (1) a translation and text-critical notes; (2) a discussion of the literary genre; (3) an analysis of the poetic elements; and (4) an analysis of the warrior images. The psalmist's enemies are also Yahweh's enemies. In the psalms where he is portrayed as warrior, three characters always come to the fore, namely Yahweh, the psalmist and the enemy. While the enemy is portrayed in terms of typical hostile images, the relationship between Yahweh and the psalmist is defensive, and offensive between Yahweh and the enemy. In this study it is , also shown that when Yahweh intervenes, he saves and restores the honour of the psalmist. Yahweh is also praised for his acts of salvation in the past. This forms the basis for the psalmist call to Yahweh to intervene in his situation. He defeats the enemy by making use of different weapons. The psalmist's enemies are also Yahweh's enemies.
AFRIKAANSE OPSOMMING: Hierdie studie ondersoek die voorstelling van Jahwe as kryger in 'n seleksie Bybels-Hebreeuse psalms teen die agtergrond van soortgelyke voorstellings in die breër Ou Nabye Oosterse konteks. In die psalms hang hierdie voorstelling ten nouste saam met die emosies en ervarings van die digter. Die vyand stig gedurig stryd aan en soek die digter se ondergang. In sy situasie van stryd en aanvegting roep hy tot Jahwe om in te gryp en die vyand te verslaan. Dit is dan juis hierdie voorstelling van Jahwe wat in dié omstandighede 'n groot gerusstelling is. In hierdie studie word daar van die Vergelykende Metode gebruik gemaak. Hierdie metode is gebaseer op die aanname dat kulture en gemeenskappe sekere opvattings en idees met mekaar deel. Die spesifieke benadering wat binne die Vergelykende Metode gebruik word, word die Tipologies-Vergelykende benadering genoem. In hierdie benadering handel dit oor die vergelyking van verskynsels in kulture wat histories en geografies van mekaar verwyderd is. Hierdie benadering opereer met die aanname dat sekere kulturele opvattings universeel gedeel word. Die volgende psalms word in die ondersoek ontleed: 3, 21,46,68, 76, 83, 140, 144. Die seleksie is gedoen op grond van die belangrikste literêre genres in die psalms. As agtergrond tot die ondersoek, word 'n kort oorsig gebied van krygerterminologie en opvattings in die res van die Ou Nabye Ooste. Daarna is die krygerbeeld in die geselekteerde psalms ondersoek. Die ondersoek het soos volg verloop: in Hoofstuk 1 is daar aandag gegee aan die navorsingsgeskiedenis met betrekking tot die voorstelling van Jahwe as kryger in die Hebreeuse Bybel, in Hoofstuk 2 is die literêre verskynsel van die metafoor behandel en in Hoofstuk 3 is daar gefokus op die Ou Nabye Oosterse instelling van oorlog en die plek van krygers in die verband. Vanaf Hoofstuk 4-11 is die krygermetafore in die geselekteerde psalms geanaliseer. By elk van die geanaliseerde psalms word die volgende metode gevolg: (1) 'n vertaling en tekskritiese aantekeninge; (2) 'n bespreking van die literêre genre; (3) 'n analise van die styl-elemente; en (4) 'n analise van die krygermetafore. In die psalms waar Jahwe as kryger voorgestel word, tree daar altyd drie hoofkarakters na vore, naamlik die digter, die vyand en Jahwe. Die vyand word geteken in terme van tipiese "vyandsbeelde", terwyl Jahwe defensief teenoor die bidder optree en offensief teenoor die teëstanders. In hierdie studie word ook aangedui dat wanneer Jahwe ingryp, bewerk Hy redding en herstel Hy ook die digter se eer. Jahwe word geloof vir sy reddingsdade in die verlede. Dit vorm die basis vir die digter se hulpgeroep tot Jahwe om in te gryp in sy situasie. Hy verslaan die vyand deur van verskillende wapens gebruik te maak. Die digter se vyande word ook as Jahwe se vyand gesien.
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Giffone, Benjamin D. "From time-bound to timeless : the rhetoric of lamentations and its appropriation." Thesis, Stellenbosch : Stellenbosch University, 2012. http://hdl.handle.net/10019.1/20205.
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Thesis (MTh)--Stellenbosch University, 2012.ENGLISH ABSTRACT: This study postulates a unifying rhetorical function for the book of Lamentations during the Persian period. After the destruction of the temple in 587 BCE, the people of Judah were geographically scattered and religiously and culturally fragmented. Lamentations, with its ahistorical, timeless character, its acrostic form, its posture of protest, and its totalizing references to all the different classes and groups of Judahites, became a rallying point for Jews seeking restoration after the exile, as well as a perpetual reflection on YHWH’s role in human suffering for oppressed Jews in many places and at many times through history. The historical component of this study seeks to establish the fragmentation of Judah and the goals of the various Judahite groups during the Persian period. The literary component attempts to demonstrate Lamentations’ suitability as a portable, timeless expression of suffering before YHWH, and as a source of imagery and motivation for Jewish restoration hopes. This study contributes to the understanding of the formation of Jewish identity, which since the destruction of the first temple has been shaped by minority status in nearly every cultural context, and by the evolution of a portable, textual religion. This study concludes that the preservation of the book of Lamentations was both a reflection of and a contribution to these two aspects of Jewish identity. This study also contributes to the interpretation of Lamentations—and the genre of communal lament—as literature and liturgy. It also explores the possibility of literary connections between Lamentations, Isaiah 40-55, and the genre of penitential prayers.
AFRIKAANSE OPSOMMING: Hierdie studie postuleer ‘n verenigende retoriese funksie vir die boek Klaagliedere gedurende die Persiese periode. Na die vernietiging van die tempel in 587 vC was die inwoners van Juda geografies versprei en godsdienstig en kultureel gefragmenteer. Klaagliedere se ahistoriese en tydlose karakter, die akrostiese vorm, die geneentheid tot protes, en die totaliserende verwysings na al die verskillende klasse en groepe van Judeërs, het ‘n aanhakpunt geword vir Jode wat heropbou na die ballingskap nagestreef het, asook vir die voortgaande nadenke by onderdrukte Jode in baie plekke en tye deur die geskiedenis, oor Jahwe se rol in menslike lyding. Die historiese komponent van hierdie studie probeer die fragmentering van Juda gedurende die Persiese periode vasstel, asook die doelwitte van die verskillende groepe in Juda. Die literêre komponent poog om te illustreer dat Klaagliedere uitermate geskik was as oordraagbare, tydlose uitdrukking van lyding voor Jahwe, en dat dit ‘n bron van verbeelding en motivering vir die Joodse heropbou-hoop was. Die studie dra by tot die verstaan van die vorming van Joodse identiteit wat sedert die vernietiging van die eerste tempel sterk beïnvloed is deur hul minderheidstatus in byna elke kulturele konteks, maar ook deur die ontwikkeling van ‘n oordraagbare, tekstuele godsdiens. Hierdie studie kom tot die gevolgtrekking dat die bewaring van die boek Klaagliedere beide ‘n nadenke oor en ‘n bydrae tot hierdie twee aspekte van Joodse identiteit was. Die studie maak ook ‘n bydrae tot die interpretasie van Klaagliedere—asook die genre van gemeenskaplike klag—as literatuur en liturgie. Dit ondersoek ook die moontlike literêre verhoudings tussen Klaagliedere, Jesaja 40-55 en die genre van boetepsalms.
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Tryon, Denzil Bruce. "Accounting for anxiety : an analysis of an early first-century material ethic from Matt 6:19-34." Thesis, Stellenbosch : University of Stellenbosch, 2006. http://hdl.handle.net/10019.1/1720.
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Thesis (MTh (Old and New Testament))--University of Stellenbosch, 2006.This paper undertakes a detailed study of Matt 6:19-34 for the specific purpose of accounting for the unique context and content of the material/financial ethic being articulated here by Jesus. The passage, made up of four pericopes, is located within the first of the five discourses of Jesus recorded in Matthew’s Gospel in which Jesus evidently articulates the ethical standards required of the children of the emerging Kingdom of God. The need for such a study stems from an understanding that the passage, indeed the Sermon as a whole, has been treated by traditional scholarship in a somewhat distanced and abstract manner i.e. it has been read without adequate cognisance being taken of the particular socio-linguistic and socio-historical context in which it was originally formulated and articulated. Relatively recent social-scientific and socio-historical New Testament scholarship, however, has provided a specific set of interpretive tools that enable a modern reader to make a far more dynamic and context-sensitive interpretation possible. Accordingly, this paper undertakes a socio-rhetorical analysis of Matt 6:19-34, together with a social-scientific and socio-historic/financial/religious analysis of the eastern Mediterranean world of late Second Temple times. Together these interpretive tools shed new light on the text and provide the opportunity for re-reading that text in a way that, hopefully, more closely articulates the ethic as an original audience might have heard it. Specifically, the use of these interpretive tools provide insights into why it was that Jesus explicitly prohibited worry, some six times in the passage, amongst the children of the Kingdom concerning the provision of their food, drink and clothing i.e. the tools provide something of an explanation for both the rhetorical force of the ethic and the underlying realities that gave rise to its formulation in the first place. These insights are then applied in an attempt at formulating a dynamically equivalent ethic that might be appropriated and applied by present day children of the Kingdom reading the passage today.
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Driver, Daniel R. "Brevard Childs : the logic of scripture's textual authority." Thesis, University of St Andrews, 2009. http://hdl.handle.net/10023/754.
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Brevard Childs argues for the inner logic of scripture’s textual authority as an historical reality that gives rise to the material condition by which the church apprehends and experiences God in Christ. The church’s use of (or by) scripture thus has a larger interiority: the shaped canon of scripture, Old and New Testaments, is a rule of faith which accrues authority in the church, through the vehicle of the sensus literalis. Childs’ work has been misplaced, however. Part one locates it internationally, attending to the way it has been read in English and German and finding that it has enjoyed a more patient reception in Europe than in Britain or North America. To illustrate, Childs’ definition of biblical theology is contrasted with that of James Barr. Their differences over gesamtbiblische theology involve opposite turns toward and away from Barthian dogma in biblical inquiry. Part two examines Childs on biblical reference, introducing why intertextuality is not midrashic but deictic—pointing to the res. This coincides with an understanding of the formation of biblical literature. Childs’ argument for canonical shaping is juxtaposed with Hermann Gunkel on tradition history, showing “final form” to be a deliberate inversion of form critical principles. Childs’ interest in the Bible as religious literature is then set alongside his studious confrontation of Judaism, with implications for inter-religious dialogue. Barr and Childs are compared again in part three, which frames their respective senses of indirect and direct biblical reference in terms of allegory. Both see allegory at work in the modern world under certain rules (either biblical criticism or the regula fidei). Their rules affect their articulations of trinitarian dogma. Finally, Psalm102 highlights divergences between modern and pre-modern interpreters. If scripture comprehends the present immediately, some postures of the church toward the synagogue may be excluded.
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Nobilio, Fabien. "Le souffle de l'Esprit dans l'évangile de Jean: influences culturelles, art littéraire, visée initiatique." Doctoral thesis, Universite Libre de Bruxelles, 2008. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/210574.
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A partir d’une lecture exégétique et philosophique de l’évangile et de textes qui ont pu l’influencer, notre dissertation vise à démontrer que, selon Jean, l’Esprit est la puissance qui permet au Christ de s’étendre dans l’espace et le temps par l’intermédiaire de l’écrit et du rite. D’un point de vue synchronique, en effet, tout se passe comme si l’Esprit (PNEUMA) actualisait l’œuvre du Christ pour ceux qui ne l’ont pas connu, d’une part à travers une initiation textuelle, celle de l’évangile lui-même, d’autre part à travers une initiation sacramentelle que le texte laisse entrevoir. D’un point de vue diachronique, notre recherche conclut que la pneumatologie du quatrième évangile emprunte librement à la cosmologie de Philon d’Alexandrie, à la théologie sacramentelle de Paul, voire aux réflexions sur l’inspiration menées dans d’autres pièces du corpus johannique. En ce qui concerne la pneumatologie de l’évangile, nous défendons donc la thèse de la cohérence, qui tient à un référent culturel commun, le moyen platonisme, et à un processus de réinterprétation des parties plus anciennes du texte dans les plus récentes.Doctorat en Philosophie
info:eu-repo/semantics/nonPublished
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Liedeman, Gwendolene Caren. "Magic in the ancient Near East with special reference to ancient Israel." Thesis, Stellenbosch : Stellenbosch University, 2002. http://hdl.handle.net/10019.1/52924.
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Thesis (MA)--Stellenbosch University, 2002.ENGLISH ABSTRACT: In this investigation an anthropological and comparative approach was employed in the study of magic in the ancient Near East. Firstly, a survey was presented with regard to anthropological theories throughout the nineteenth and twentieth centuries. This forms the background against which evidence on magic with respect to the cultures of the ancient Near East is investigated. Secondly, examples of magic in the Ancient Near East was discussed, with reference to Egypt, Mesopotamia and Hittite Anatolia. Reference was made to categories such as magic spells, objects, rituals and magical experts (magicians) and various examples were discussed. Thirdly, an analysis was made about the phenomenon of magic in ancient Israel. In this context magic plays a somewhat different role in comparison to its other ancient Near Eastern neighbours. It was shown that so-called miraculous actions, miracle workers (prophets) and other religious actions (curses and blessings) in the Hebrew Bible could definitely be associated with magic. The frequent prohibitions against magical practises furthermore suggest that magic was indeed been practiced in ancient Israel.
AFRIKAANSE OPSOMMING: In hierdie ondersoek met betrekking tot magie in die ou Nabye Ooste word gebruik gemaak van 'n antropologiese en vergelykende benadering. Eerstens word 'n oorsig aangebied van antropologiese teorieë met betrekking tot magie in die negentiende en twintigste eeue. Dit vorm die agtergrond waarteen die verskynsel van magie in die ou Nabye Ooste ondersoek word. Tweedens word voorbeelde van magie in die ou Nabye Ooste ondersoek, met verwysing na Egipte, Mesopotamië en die Hetiete. Spesiale aandag word gegee aan kategorieë soos magiese spreuke, magiese objekte, rituele en magiese spesialiste. Dit word toegelig met verskillende toepaslike voorbeelde. Derdens word 'n ondersoek gedoen na die aard van magie in Oud-Israel. In hierdie konteks het magie ietwat van 'n ander rol vervul in vergelyking met die ander ou Nabye Oosterse bure. Daar word aangedui dat sekere wonderdade, wonderwerkers (profete), en ander religieuse aksies (vervloekinge en seënuitsprake) in die Hebreeuse Bybel met magie geassosieer kan word. Die vele verbiedinge teen die beoefening van magie is 'n duidelike aanduiding dat magie inderdaad in Israel gepraktiseer is.
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Paulo, Bonifacio. "The abolition of intermarriage in Ezra 10 and the ethnic identity of the postexilic Judean community : a hermeneutic study." Thesis, Stellenbosch : Stellenbosch University, 2014. http://hdl.handle.net/10019.1/96038.
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Thesis (MTh)--Stellenbosch University, 2014.ENGLISH ABSTRACT: The present study seeks to examine the abolition of intermarriage according to Ezra 10 by asking the question as to what were the compelling reasons for such a social crisis, and to demonstrate its possible implications to ethnic identity in the postexilic Judean community. In order to accomplish this purpose, the researcher has chosen to use an integrated method which allows him to bring different exegetical approaches into dialogue, bearing in mind that the canonical narratives are an outcome of a long process of redaction of both oral and written traditions done by different editors from different socio-historical contexts. It is through this method that this research highlights the following outcomes: first, from a canonical point of view, the final editors understood the exilic experience as an objective outcome of the intermarriage phenomenon which led the Israelites into a complete loss of their group identity, namely – being a Yahwistic community, and it was, therefore, the responsibility of the returnees to avoid, at any cost, letting history repeat itself. Second, the phenomenon of intermarriage in the Hebrew Bible has to be approached from a diachronic perspective. Unlike the patriarchal and deuteronomistic traditions in which intermarriage was about morality and apostasy respectively, in the context of the postexilic community this topic was all about purity – a strong zeal for temple and worship, as particularly witnessed in the priestly tradition. Third, from the fact that these canonical narratives took shape in socio-historical settings where, in addition to the religious factor, there were also other reasons such as political and socio-economic, which contributed significantly not only to the dismissal of those intermarriages, but also to the negotiation of a group identity of the Second Temple addressee. In other words, in response to those socio-historical circumstances, the returnees were compelled to divorce and dismiss their foreign wives and, at the same time, they were shaping their group identity, which came to be known as Judaism.
AFRIKAANSE OPSOMMING: Hierdie studie poog om die verbod op ondertrouery soos uitgebeeld in Esra 10 te ondersoek deur te vra wat die dwingende redes vir so 'n sosiale krisis was, en om die moontlike implikasies vir etniese identiteit in die posteksiliese Judese gemeenskap te demonstreer. Ten einde hierdie doel te bereik, het die navorser gekies om 'n geïntegreerde metode waarin verskillende eksegetiese benaderings in gesprek gebring word, te gebruik, terwyl in gedagte hou word dat die kanonieke verhale die uitkoms was van 'n lang proses van redaksie van beide mondelinge en geskrewe tradisies, deur verskillende redakteurs uit verskillende sosio-historiese kontekste. Dit is deur middel van hierdie metode dat die navorsing die volgende uitkomste beklemtoon: eerstens, vanuit 'n kanonieke oogpunt, het die finale redakteurs die ballingskapservaring as 'n objektiewe uitkoms van die ondertrouery verstaan wat die Israeliete tot 'n volledige verlies van hul groepsidentiteit as Jahwistiese gemeenskap gelei het, en dit was dus die verantwoordelikheid van die teruggekeerdes om ten alle koste te vermy dat die geskiedenis homself herhaal. Tweedens, die verskynsel van ondertrouery in die Hebreeuse Bybel moet ook vanuit 'n diachroniese perspektief benader word. In teenstelling met die patriargale en deuteronomistiese tradisies waarin ondertrouery oor die boeg van onderskeidelik moraliteit en godsdienstige afvalligheid verstaan is, handel dit in die konteks van die posteksiliese gemeenskap eerder oor reinheid – 'n sterk ywer vir tempel en die erediens soos veral met die priesterlike tradisie geassosieer. Derdens, vanweë die feit dat hierdie kanoniese verhale vorm aangeneem het in sosio-historiese omstandighede waarin, benewens die godsdienstige faktor, daar ook ander faktore, soos die politieke en sosio-ekonomiese, ‘n belangrike rol gespeel het, het hierdie verhale aansienlik bygedra nie net tot die verbod op ondertrouery nie, maar ook tot die onderhandeling van die groepsidentiteit van die Tweede Tempel gemeenskap. Met ander woorde, in reaksie op die sosio-historiese omstandighede, was die teruggekeerdes verplig om te skei en hul vreemde vroue te ontslaan, terwyl hul terselfdertyd bygedra het tot die vorming van ‘n groepsidentiteit wat bekendstaan as Judaïsme.
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Clark, Ernest P. "Enslaved under the elements of the cosmos." Thesis, University of St Andrews, 2018. http://hdl.handle.net/10023/13123.
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When Paul writes ‘we too were enslaved under the elements of the world', he means that the elements that compose the cosmos also compose and compromise the flesh and enslave human persons through their bodies (Gal 4.3). This thesis demonstrates that early Jews used the phrase στοιχεῖα τοῦ κόσμου to refer to the material elements – earth, water, air, and fire – and not to elemental spirits or elementary principles. Greek medical tradition understood the material elements to mediate the stimuli (παθήματα) and desires of the body which enslave the soul, and it prescribed a variety of regimens (including νόμος) as παιδαγωγοί to guide a person to wholeness. In his philosophy according to the cosmic elements, Philo promotes the law of Moses – including circumcision and the calendar – as the effective way to be ‘redeemed from slavery' to the flesh, to attain righteousness, and to live in harmony with the cosmos. Paul's epistle to the Galatians opposes this sort of ‘redemptive nomism'. Paul accepts that weak στοιχεῖα compose the weak σάρξ and that they mediate sinful stimuli and desires that lead to the actions of the flesh. However, he denies that the law can make people alive or righteous. Instead, Paul prescribes crucifixion with Christ and new life with the Spirit as the final cure for sin's infection of the flesh made of weak στοιχεῖα. Through faith, Christ will be formed in believers as the Spirit guides them away from the desires of the flesh and produces his fruit in their lives.
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Kim, Dong Yoon. "Nikάw as an over-arching motif in Revelation." Thesis, University of St Andrews, 2009. http://hdl.handle.net/10023/1969.
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This study has attempted to show the overarching significance of the conquering motif in relation to discourse dynamics of the entire book of Revelation and the significance of salvific history for its syntagmatic understanding. Based on language-in-use as a whole between the model author and the model audience, syntagmatic analysis (i.e., SVU analysis) and associative analysis (i.e., sign-intertextual reading) are eclectically and concertedly utilized by means of sampling analysis. Utilizing this integrative method, the findings are as follows: (1) the interwoven network of the prologue (Rev 1:1-8) programmatically provides the paradigmatic reading strategy for understanding the key paraenetic motif in the rest of the book against the background of salvific history; (2) by summarizing the churches’ earthly prophetic roles – withdrawal and witness through martyrdom – in terms of conquering, the model author alerts his audience to the military significance of their daily actions or choices in their ordinary earthly lives through visionary communication; (3) just as the prologue preliminarily guides, the ever-forward-moving historical framework serves as an incentive device for the paraenetic-imperative in Rev 2-3 and 4-22.
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Ramaribana, Felicia. "Reading Ruth for the sake of poor rural women : a bosadi womanhood approach." Thesis, 2012. http://hdl.handle.net/10413/9307.
Full textAbstract:
This study posits that a deconstructive socio-historical reading of Ruth will elicit aspects of
ancient Israelite women’s agency which can then be used to inspire greater socio-economic
agency amongst poor rural women today. While it is difficult to establish the date of Ruth
with any precision, the study argues that the book was first written to legitimise David’s
kingship and then used as a polemic against Ezra-Nehemiah’s intermarriage policies some
550 years later. Accordingly, it discusses the socio-economic conditions pertaining to both
periods, namely the early monarchic and the early post-exilic periods.
The study shows that Israel began as a loosely organized tribal confederation, which lacked a
structured political system, in the pre-monarchic period, and that far-reaching changes ensued
upon the institution of the monarchy. During the monarchic period, the political structure of
the land was increasingly centralised around the king. Despite the political changes, and
variances within the mode of production, the family remained the basic economic production
unit throughout Israel’s history. Similarly, Israelite society remained patriarchal in nature,
and women derived their identity and economic wellbeing from the men in their lives.
Women did not have any economic rights per se; their rights, if any, were secured and
safeguarded by the men to whom they belonged. Furthermore, land was the most important
economic commodity but Israelite law deprived the majority of women of the opportunity to
own land. These factors disenfranchised and impoverished women, particularly childless
widows.
Within this context, Naomi and Ruth devised strategies which subverted the oppressive
patriarchal structures of their time and overcame their socio-economic distress. The principles
underlying their actions may be used to encourage poor rural women to develop greater
socio-economic agency today.Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2012.
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Thomas, Arieshad Patrick. "The socio-cultural context of the first readers of the Gospel of Matthew with reference to Matthew 5: 17 to 6:18." Thesis, 2012. http://hdl.handle.net/10210/6429.
Full textAbstract:
M.A.This script is all about interpreting and preaching that which happened and was taught in Palestine during the first century A.D. The emphasis is not so much, however, on what happened politically, but on what the socio-cultural circumstances were that surrounded those incidences. It must be noted that the political happenings had a tremendous influence upon the way people living in that age viewed their world and conducted their affairs with others around them. Their world was one that was wrought with political strife and continuous wars that ravaged the countryside and impoverished its inhabitants. This impoverishment led to resentment and deep hatred of the invaders that, in turn, led to constant uprisings against those same people. This trend had continued for many generations until the Romans came and brought some semblance of peace and prosperity to the region. However, that prosperity was not available to the ordinary man in the street. With the supposed prosperity, came a decline in morals that went dead against the grain of the culture of the Jews in particular. They reacted to this by withdrawing from society, and taking refuge in a strict interpretation of the Law of Moses. However, this was the reaction of the Scribes and Pharisees and not the populace who generally found the demands placed upon them too strict. Despite all this, social relationships were conducted at ordinary levels which accounted for some semblance of normality. and their group-orientated personalities and collective values bound them into a unit. Then came Jesus of Nazareth who captured the imaginations of many who left what little they had and followed him around the country as he taught a radically different way of dealing with existing pressures under the power of the God of Israel. However, many others believed that he was no more than a charlatan bent on organizing a revolt against the Roman authorities. Unfortunately the presentation of Jesus by his followers was based on his theological significance rather that on who he was as person living in first century Palestine, leaving no concrete evidence pointing to his humanity. The movement that developed after his death was viewed with as much suspicion as Jesus himself was, although they were really only concerned with the restoration of Israel's true worship of God. Matthew, or Levi, the tax collector was one of those who left what he was doing to follow Jesus and it is to him that authorship of the Gospel of Matthew is ascribed. It is contended that he wrote to present Jesus as the long-awaited Messiah to the Jews. How much of an influence, however, his culture and circumstances had on his writings is a matter of considerable debate as he only recorded his version of Jesus' teachings some thirty years after his (Jesus') death. The question of relevance is one that of necessity, has to be addressed. A paper of this nature would be incomplete if it was not done. It is a foregone fact that modem societies have morals exactly as low as those in first century Palestine and that there too, exists the need to remind people that there are still standards that do not conform to those prescribed by Godless men and women. But there is a great gulf between ourselves and Matthew and his audience. This gulf spans not only time, but culture as well. To begin with, the author wrote within the confines of his own cultural context, to a specific group of people with the intention of conveying a specific message to them. We stand outside of this work: to be exact, two thousand years outside of it. Our culture is not the same as theirs. So cannot hope to ever take what Matthew wrote and transpose it directly onto our own societies; we are too conditioned by our own cultural influences to do that responsibly. If, on the other hand, we sincerely wish to be responsible in our interpretation and application of the Word, we have to understand Matthew's and his audiences' context, keep it in mind all the time, and seriously endeavor to suspend our own prejudices and presuppositions in favour of letting the text "speak for itself'.
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Hebert, Andrew Clayton. "Shaping Church Culture: Table Fellowship and Teaching in Luke-Acts." Diss., 2015. http://hdl.handle.net/10392/4947.
Full textAbstract:
This thesis examines Luke-Acts to explore if, how, and in what ways Jesus and early church leaders intentionally shaped the culture of their followers. In Luke, table fellowship was the primary means Jesus used to shape the culture of his followers, as demonstrated through the prominence of eleven meal scenes. In Acts, teaching was the primary means early church leaders used to shape the organizational culture of the early church, as demonstrated through five paraenetic sermons addressed to the church. Table fellowship and teaching affected the behavior, values, and underlying beliefs of the early church related to Jew/Gentile relations (Acts 11; Acts 15), who should be considered as insiders/outsiders (Luke 5:29-39; Luke 7:36-50, Luke 19:1-10), hypocrisy (Luke 11:37-54), Sabbath regulations (Luke 6:1-5), status and humility (Luke 14:1-24; Luke 22:14-34), Jesus' identity (Luke 9:10-17; Luke 24:13-43); the disciples' obedience (Luke 9:10-17; Luke 10:38-42), and leadership (Acts 1:15-26; Acts 20:17-38).
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Harriman, James Earl. "Our father in heaven: The dimensions of divine paternity in Deuteronomy." Thesis, 2005. http://hdl.handle.net/10392/365.
Full textAbstract:
This dissertation proposes that Deuteronomy portrays the role of divine paternity in three dimensions; progenitor, caregiver, and covenant partner. After presenting the history of the research in chapter 1, this study recognizes that the fatherhood of God in Deuteronomy had been largely overlooked.
Recognizing the phrase, "God is a father," to be metaphorical, this study presents a discussion on metaphorical theory in order to understand how metaphors work. Max Black's theory of interaction is accepted as a framework to understanding Deuteronomy's metaphor, "God is a father."
Chapter 3 presents an overview of fatherhood from the perspective the ANE. The purpose of the chapter is to establish a system of associated commonplaces concerning the word "father" in the ANE, which, in turn, helps modern readers understand the phrase, "God is a father."
This study investigates the literary and theological context of Deuteronomy 32, 1, 8, and 14 (in that order) where the fatherhood of God is revealed. Subsequently, it discusses the structure and genre of each chapter. Finally, it analyzes the verses in their context that speak of God as the father of Israel (Deut 32:6, 18; 1:31; 8:5; 14:1-2).
Chapter 4 logically begins with Deuteronomy 32, for there it reveals Yahweh as the progenitor of Israel. Moreover, it is the only occurrence in Deuteronomy where the word "father" is used metaphorically for Yahweh. Deuteronomy 1 reveals Yahweh as caregiver , as he is compared to an earthly father carrying his son. Deuteronomy 8 continues the caregiving theme in the form of Yahweh disciplining Israel for their refinement and for their good. Deuteronomy 14 presents Yahweh's fatherhood as covenant partner . The chapter also portrays Israel as his son, his holy people, and his special treasure. Israel's role, as son, is to obey Yahweh's commands.
The conclusion provides a summary and concluding thoughts pertaining to God's fatherhood in Deuteronomy. It affirms that Deuteronomy portrays Yahweh's divine paternity over Israel as progenitor, caregiver, and covenant partner.This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from http://disexpress.umi.com/dxweb or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.
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Dyssel, Allan. "Sea monsters and other mythical creatures associated with the primeval flood in the Old Testament. A history of denial?" Thesis, 2017. http://hdl.handle.net/10500/23066.
Full textAbstract:
Leviathan and the other sea-monsters in the Hebrew Bible have been a source of dissension amongst biblical scholars. Evidently, no consensus exists amongst them on how to translate the Hebrew words referring to these mythical monsters. Therefore,atendency developed amongst exegetes to
transfigure these mythical beasts into ordinary animals, to translate them in a vague and general way or to interpret them as mere symbols. This study, therefore, investigates ways in which the assumed existence of mythical creatures in the OT are denied, identified, or rejected. To gain a better understanding of the nature and function of these mythical creatures in the OT, similar creatures in the Ancient Near East (ANE) have been examined with a focus on sea-monsters and dragons associated with the primeval sea. These findings propose not only a more distinct epitome of Leviathan, but also of other monsters associated with the primeval waters asdepicted in the OT. These are Rahab, םנִּ ינִּ תַּ(tanninim), behemoth and the לוֹד֔ גגדָ(Jonah’s big fish). It was concluded that when these beasts are interpreted in the light of the magico-mythical cosmology of the ANE and the OT, they should be seen as mythical creatures, assumed to be real by the ancient audience of the biblical text. When striving for fidelity to and loyalty with regard to both the text and the current reader, any translation should, therefore, present the foreignness of these monsters or dragons to the contemporary reader.Old Testament and Ancient Near Eastern Studies
D. Th. (Old Testament)
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Soggie, Neil Alan. "The conquest legend : inspiration for the Joshua narrative." Thesis, 2004. http://hdl.handle.net/10500/735.
Full textAbstract:
This dissertation examines the legends of the Biblical book of Joshua in an attempt to identify the relics of reminiscence that reside within the document. The initial step in this process is presenting the neuropsychological perspective of myth making and the nature of confabulation in oral tradition. The natural segue is then made to the Deuteronomistic history of the text and the formation of the initial source legend. From this investigation the basic structure of the Primary Conquest Source Legend is exposed. The next step is a comparison of this Source Legend with the history of proto-Israel. This investigation provides a clear contextual epoch for the legend of conquest against Jericho and Ai. A related finding is the contextual epoch for the second source legend used to form the present text of Joshua.Religious Studies & Arabic
D.Litt. et Phil. (Biblical Studies)
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Bernard, David Kane. "The role of the holy spirit in justification according to Romans." Thesis, 2006. http://hdl.handle.net/10500/2368.
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Magomba, Mote Paulo. "Early engagements with the Bible among the Gogo people of Tanzania : historical and hermeneutical study of ordinary "readers" transactions with the Bible." Thesis, 2004. http://hdl.handle.net/10413/2099.
Full textAbstract:
This study falls within the area of the Bible in African Christianity, particularly ordinary readers' appropriation of and interpretation of the Bible. It seeks to explore, firstly, the processes of the encounter between the Bible and the indigenous people of Tanzania, specifically the Gogo in central region. Secondly, this thesis seeks to identify some interpretative resources and emerging interpretative practices that have continued into the present of ordinary readers of the Bible. This exploration is done by tracing the mission activities of the Church Missionary Society (CMS) in Tanzania, which began in 1844. The work of the Universities Mission to Central Africa (UMCA) is also examined, particularly the role it has played in making the Book "open" to the indigenous, through translation. Although there is continuity between past and present readings, this thesis demonstrates that ordinary readings are not static, they are dynamic; and over the years neo-indigenous interpretative moves have emerged which are a combination of both missionary and indigenous interpretative resources and methods. This reality is evident in the contemporary phenomenon of women and youths' songs in central Tanzania. These songs are creative interpretations of the Bible from an ordinary readers' perspective. There is a challenge to trained readers of the Bible to realise that biblical interpretation is not the preserve of the "professionals"; ordinary readers in the parishes, in cities, towns and villages, do interpret the Bible as well. To be relevant to the Tanzanian context, academic interpreters have to consciously take into account the resources and strategies of ordinary readers, which are demonstrated in their vernacular languages, oral narratives, religious experience, songs, proverbs and wise sayings. This will mean deeply understanding the local languages, Cigogo and others, listening to ordinary interpretations of the Bible, listening to the music and tunes of ordinary readers, as well as reading the vernacular Bible. Lastly, this study offers some suggestions for further research which, I hope, will bring refr study falls within the area of the Bible in African Christianity, particularly ordinary readers' appropriation of and interpretation of the Bible. It seeks to explore, firstly, the processes of the encounter between the Bible and the indigenous people of Tanzania, specifically the Gogo in central region. Secondly, this thesis seeks to identify some interpretative resources and emerging interpretative practices that have continued into the present of ordinary readers of the Bible. This exploration is done by tracing the mission activities of the Church Missionary Society (CMS) in Tanzania, which began in 1844. The work of the Universities Mission to Central Africa (UMCA) is also examined, particularly the role it has played in making the Book "open" to the indigenous, through translation. Although there is continuity between past and present readings, this thesis demonstrates that ordinary readings are not static, they are dynamic; and over the years neo-indigenous interpretative moves have emerged which are a combination of both missionary and indigenous interpretative resources and methods. This reality is evident in the contemporary phenomenon of women and youths' songs in central Tanzania. These songs are creative interpretations of the Bible from an ordinary readers' perspective. There is a challenge to trained readers of the Bible to realise that biblical interpretation is not the preserve of the "professionals"; ordinary readers in the parishes, in cities, towns and villages, do interpret the Bible as well. To be relevant to the Tanzanian context, academic interpreters have to consciously take into account the resources and strategies of ordinary readers, which are demonstrated in their vernacular languages, oral narratives, religious experience, songs, proverbs and wise sayings. This will mean deeply understanding the local languages, Cigogo and others, listening to ordinary interpretations of the Bible, listening to the music and tunes of ordinary readers, as well as reading the vernacular Bible. Lastly, this study offers some suggestions for further research which, I hope, will bring refreshment and renewal to Tanzanian African biblical and theological scholarship.Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2004.
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Monacks, Clive Patrick Boetie. "Eskatologiese akuutheid in die etiek van die boek Openbaring." Thesis, 2014. http://hdl.handle.net/10210/12435.
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Isaks, Clarina Christina. "Die funksionele rol van die lammotief in die raamwerk van die boodskap van Openbaring." Thesis, 2012. http://hdl.handle.net/10210/7017.
Full textAbstract:
M.Litt. et Phil.Die boek Openbaring word nie net deur helder en dramatiese beelde gekenmerk nie, maar ook deur die verskeidenheid name wat aan Jesus gegee word. Elke naam hou verband met een of meer eienskappe van Jesus en dui op 'n aspek van sy funksie binne God se verlossingsplan. In die simboliek van Openbaring staan die plek en rol van die Lam sentraal in die afloop van die eskatologiese gebeure. Hy wat as Leeu van Juda histories van Dawid afstam, maar as lam "geslag, (tot versoening aan God geoffer) is het die bevoegdheid ontvang om die boekrol met sewe seels in die hand van God oop te maak (hfst.5). Volgens Botha, De Villiers en Engelbrecht (1988:12) bevat Openbaring 'n potpourri van motiewe en idees wat verband hou met ander godsdienste of Bybelse tye byvoorbeeld Persiese, Babiloniese en Gnostiese motiewe. Die invloed van die ou Oosterse mitologie kan duidelik bespeur word in byvoorbeeld die Babiloniese weergawe van die stryd tussen die Skepper en 'n grout seemonster'. Ook die "hemelse tablette" wat tydens die Nuwejaarsfees 'n uiters belangrike rol gespeel het wanneer die god, Marduk, die draak, Tiamat oorwin en die tablette in sy hand geplaas word om sy mag en oorwinning aan te dui. In Openbaring het die Lam alleen die mag om die boek uit die hand van God te neem en die seals daarvan te breek. Die boekrol wat Johannes sien, bevat al die inligting van God se planne met die geskiedenis. Die feit dat die boekrol met sewe seels verseel is, is 'n aanduiding daarvan dat dit volkome geslote en ontoeganklik is. Niemand in die hemel, op die aarde of onder die aarde kon gevind word om God se plan vir die wereldgeskiedenis te laat oopvou nie. Totdat een van die ouderlinge die aandag vestig dat Jesus Christus, die Lam, waardig is om die seels te breek.
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Nelumbu, Martin. "Analytical study of the theme of liberation in the Psalms." Thesis, 1994. http://hdl.handle.net/10413/11397.
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