Theses and Dissertations (Old Testament Studies)

Permanent URI for this collectionhttp://hdl.handle.net/2263/32295

Browse

Now showing 1 - 20 of 83

Nochmals Jahwä Malak
(University of Pretoria, 2005) Le Roux, J.H. (Jurie Hendrik), 1944-; Snyman, Deon Wilhelm
English: The YHWH-m/k-psalms (Pss 47, 93, 96-99) are some of the best-known psalms in the Old Testament. The identification in these psalms of YHWH I God with the word mlk (King) (Pss 47:3, 7-9; 93:1; 96:1 O; 97:1; 98:6; 99:1, 4), as well as the common terminology, themes, images and ideological ideas confirm the strong link that exists among these psalms. Since the publication of Mowinckel's Enthronement hypothesis (which he suggested as the background for the understanding of the YHWH-m/k-psalms) in 1922, the YHWH-m/k-psalms were the subject of a lot of research. Many other backgrounds for the understanding of these psalms have been suggested. Despite the great amount of research done on the YHWH-m/k-psalms, there is still no consensus on how these psalms should be interpreted. The YHWH-m/k-psalms show various monotheistic characteristics of which the YHWH-m/k-reference (Pss 47:3; 93:1; 96:10; 98:6; 99:1, 4) forms only one example. The monotheistic nature of the YHWH-m/k-psalms is the reason why the psalms in this study were studied against the background of the development of monotheism in Israel. The Old Testament gives the impression that from very early on monotheism was part of the religious thinking of Israel and that Israel's monotheistic thinking was unique within the polytheistic religious thinking of the Old Near Eastern nations. . ' Old Testament research of the past 30 years showed that a lot of the facts in the Old Testament were not accurate. In his book In Search of History: Historiography in the Ancient World and the Origins of Biblical History (1983) Van Seters pointed out that the character and nature of history writing in the Old Testament was totally different from the way we think about history today. The Old Testament writers used history to explain the situation in which they were finding themselves. The Old Testament writers sometimes fabricated events to explain their situation better. Their version of history is therefore not an exact version of how things happened in the past. In his book Van Seters (1983) also indicated that the Babylonian exile was an important stimulus for the writing of material in the Old Testament. Most of the texts in the Old Testament were written after the Babylonian exile to put the exile in perspective and to explain it. Van Seters also indicated that Old Testament texts should be dated much later than originally thought. Research on monotheism over the past 30 years has shown that Israel was initially polytheistic. Like the surrounding nations the Israelites worshipped their own family gods. YHWH was probably the family god of one of the leaders of Israel. With the founding of the state, the king ensured that YHWH became the main god of the state. The position of the king and the finances of the state made the formation of a YHWH cult with its own priests possible. The rest of the population saw YHWH as just another god and continued with the worshipping of their family gods. From 1000 BC a general development in the direction of monotheism took place throughout the Ancient Near East. Gradually one god became more important than the other gods. The most important god (the king of the gods) with time took on the characteristics of the other gods and became more and more important. The Babylonian exile played an important role in Israel accepting YHWH as their only god. Away from their country, their family land and the graves of their ancestors, the Israelite people in exile started to break the bond with their family gods. They turned more and more to a god ( YHWH) that was not bound to a specific place. In the exile the people of Israel integrated with the people of the foreign country. This paved the way for universalism. YHWH is not only the God of Israel anymore - He became the God of everyone, also the nations. The monotheistic-universalistic character is an indication of an exilic or post-exilic origin of the YHWH-mlk-psalms. The themes of happiness, salvation and triumph over the chaos in the YHWH-mlk-psalms are indications of a post-exilic origin of the YHWH-mlk-psalms. YHWH is being praised in the YHWH-mlk-psalms because He ended the exile. There are many similarities between the YHWH-mlk-psalms and the post-exilic book of Deutero-lsaiah ( cf Pss 4 7:7, 8-9; 93: 1; 96: 1 0; 97: 1; 98:6; 99: 1 - Is 52:7; Ps 93:1 - Is 40:12; Ps 93:2 - Is 44:8; 45:21; 48:3, 5; Ps 93:3-4 - Is 51 :9; Ps 96:1 - Is 42:10; Ps 96:2 - Is 52:7, 10; Ps 96:3 - Is 42:12; Ps 96:4 - Is 45:21; 46:9; Ps 96:5 - Is 40:28; Ps 96:7 - Is 42:12; Ps 96:8 - Is 42:12; Ps 96:10 - Is 40:12, 20; Ps 96:11 - Is 42:10; 44:23; 49:13; Ps 96:12 - Is 44:23; 55:12; Ps 96:13 - Is 40:10; 51 :5; Ps 97: 1 - Is 42: 10, 12; 49: 13; 52:7; Ps 97:3 - Is 42:25; Ps 97:6 - Is 40:5; Ps 97:7 - Is 42:17; 45:16, 21; 46:9; Ps 97:9 - Is 45:21; 46:9; Ps 98:1 - Is 42:1 0; 52: 1 0; 53: 1; Ps 98:2 - Is 52: 1 0; Ps 98:3 - Is 40:5; 45:22; 52: 1 0; Ps 98:4 - Is 49:13; 52:9; Ps 98:5 - Is 51 :3; Ps 98: 6 - Is 44:23; Ps 98:7 - Is 42:1 0; Ps 98:8 - Is 44:23, 49:13; 55:12; Ps 98:9 - Is 51 :5). The similarities prove that the YHWHmlk- psalms and Deutero-lsaiah originated in more or less the same time.
Eskatologie in die boek Sefanja
(University of Pretoria, 1993-12) Prinsloo, Willem S. (Willem Sterrenberg), 1944-; Kirkpatrick, James Dudley
English: For the past 50 years the book Zephaniah has been the object of intense research. This research has been done from diverse methodological angles; except for obtuse references, the theme of eschatology has, however, not been examined extensively. Although Zephaniah has recieved its quota of research, the eschatological character of the book justifies further research. Such research requires the analysis of both the literary aspects and the historical contexts. The confusion surrounding the use of the concept eschatology in Old Testament studies has led to the formulation of a stipulatory definition at the outset of this study. The research on the eschatology of the book Zephaniah was done with reference to this definition. For the formulation of this definition, existing studies on Old Testament eschatology was integrated and relied on heavily. That the book Zephaniah is of an eschatological nature, is posed as a hypothesis. This means that the judgement and salvation themes in the book occur in such a relationship that it can be described as eschatology. Judgement in Zephaniah has the characteristics of a radical and final judgement with which the past is relativised. The judgement thus implies the end of a period. The salvation promises create the expectation of a new period brought about by Jahwe. The radical judgement words and promises of salvation are combined in such a manner that separately and combined they form part of the eschatological concepts of the Old Testament. The eschatological theme does not only appear in those sections that deal with the Jorn Jahwe. The manner in which Jerusalem functions as focal point, the place of the words of condemnation against the foreign nations, the employment of the remnant theme and the interaction between future expectations and criticism on social, political and cultic aspects of life, give the book Zephaniah a prominent eschatological character. The book Zephaniah represents a perspective on the future in which Jahwe himself through judgment wil terminate the old period and create a new period which wil be real and concrete. In the description of the nature of eschatology in the Old Testament, the book Zephaniah with its characteristic eschatological nature, should enjoy a more prominent place.
Portrayal of the woman character in the two creation narratives in Genesis : a feminist reading
(University of Pretoria, 2024-04-30) Geyser-Fouché, Ananda; lydialmajela@gmail.com; Majela, Lieketseng Lydia
This study is an exploration of the “Portrayal of the Woman Character in Genesis 1 and 2 through a Feminist Perspective.” Through a close examination of the two creation narratives, the study seeks to uncover the cultural ties, complexities and patriarchal tone surrounding the text and ultimately depicting women as subordinate to men. Drawing on a feminist lens (Intersectional Feminist Approach), the study pays attention to the Hebrew language, the author’s worldview and influence, cultural context which contributed to the reception of the text, and ultimately made a way for issues such as power dynamics, gender roles, gender disparity, gender based violence, systemic oppression and hierarchical systems. The critical analysis of these narratives aims to shed light on the ways in which the biblical portrayal of the woman character in Genesis 1 and 2 intersects with the contemporary issues. Subsequently, the study is purposed to encourage a continuous interpretation of the text which might provide a new insight and meaning that is without cultural and androcentric biasness, eventually assigning the woman character the position that God bestowed for her right from the beginning of her creation.
Honoring the name : a social-rhetorical approach to the Holiness Legislation (Lev 17-26)
(University of Pretoria, 2022) Meyer, Esias E.; heydak@gmail.com; Heyd, Andrew K.
The purpose of this study is to understand how the Holiness Legislation in Leviticus attempts to shape the response of the People of God to Yhwh’s holy presence amongst them using the rhetoric of honor. While commentators have alluded to the concept of honor in the Holiness Legislation (Lev 17-26), none have brought any social science methodologies to bear on it. Because the social setting of the text is different than our own, social-science methodologies may be employed to limit anachronistic and ethnocentric assumptions during cross-cultural readings and provide deeper insight into the cultural situation and rhetorical strategies at work. The goal of this study is to use these cultural scripts heuristically to formulate hypotheses about how texts are shaped by concepts of honor and shame. These hypotheses are used to develop a “thick reading” that interprets texts relative to a network of cultural presuppositions. This thesis argues that not only is the concept of honor present in pieces of the Holiness Legislation, it is integral to understand how the Holiness Legislation coheres as a whole I argue this by first examining how honor brings coherence to the Nadab and Abihu narrative (Lev 10) and Blaspheming Son pericope (Lev 24), which are mutually interpretative. In particular, I argue that the Blaspheming Son “made light of” (not cursed) Yhwh’s name. The seriousness of making light of Yhwh’s name is highlighted in the concentric oracle that follows, centered on the talion, that forms a status hierarchy of animals, humans, and Yhwh’s name, with Yhwh’s name having the highest status. Next, I argue that this narrative pericope, stands as an archetypical offense against the Divine Name Formula [I am Yhwh (your God)] (DNF), which structures the Holiness Legislation. First, I demonstrate how the DNF forms the structural backbone of the Holiness Legislation. Then, I argue that Yhwh’s name signifies not only his authority but his reputation, which can be affected by Israel’s public response to Yhwh’s instruction and boundaries of holiness. I conclude that the Blaspheming Son pericope is not misplaced (as is often thought), but stands as an archetypical offense to Yhwh’s Name that structures the Holiness Legislation, in a way that parallels how Nadab and Abihu’s offense is an archetypical offense in the first half of Leviticus. Finally, while Israel’s obedience publicly reflects on Yhwh’s honor, I also argue that the blessings and curses are a talionic response from Yhwh that affects Israel’s honor. Thus, blessings and curses persuade through a talionic honor-for-honor, shame-for-shame response, in ways paralleled to Deuteronomy 28 and the ANE, in general. Thus, a social-science model of honor brings coherence to the brief narrative pericope, the purpose of the DNF, the relationship between the two, and the concluding blessings and curses. This makes honor critical to understanding the persuasive strategy and coherence of the Holiness Legislation as a whole.
Re-reading Joshua 1 & 2 : a postcolonial perspective
(University of Pretoria, 2023-10-30) Meyer, Esias E.; tochukwuosuagwu@yahoo.com; Osuagwu, Tochukwu
The study re-reads Joshua 1 and 2 from a postcolonial point of view and argues that the writers of the book of Joshua were motivated by their life experiences. It seems clear that the writers were influenced by the imperialist and colonising forces' political, social, economic, and religious dimensions at the time. Joshua 1 and 2 reflect views and ideas about Israel’s deity and broader concerns on the people's socio-political, economic, and religious developments. Amongst these ideologies is the idea of exclusivism (us versus them), that is, the other, also the idea of “chosenness” and “election,” and the concept of a universal God and monotheism, which can be said to have developed fully after Israel’s colonial experience in the hands of the Persians. The study engages with the historical context of Joshua’s narrative, focusing on the empires of Egypt, Neo-Assyria, Neo-Babylonia and Persia and the resulting subjugations. Also discussed are the concepts of imperialism and colonialism, decolonialism and postcolonialism, which are critical to understanding how the period(s) under scrutiny functioned. Israel and Judah were part of the broader ANE, and studying their history in isolation leaves a very big. Therefore, a more comprehensive explication of the ANE and Joshua’s significance is important to clarify Israel’s national survival. The Book of Joshua is an attempt to write a national history of Israel. However, it is not history, as the subject has come to be defined in a modern context. It could be simply described as the historicization of myth or the mythologization of history. The narrative was purposely designed for the audience whose worldview and ideology were well suited for the work. Thus, the study presents an exegetical perspective on the worldview and ideology reflected in the narrative of Joshua 1 and 2.
Leid als Erziehungsmaßnahme Gottes : ein Vergleich zwischen den Aussagen Elihus und denen der drei Freunde Hiobs bezüglich Gottes Erziehung durch Leid
(University of Pretoria, 2023-08-30) Wünch, Hans-Georg; Geyser-Fouché, Ananda; Timon.Erhardt@gmx.de; Erhardt, Timon
This master thesis deals with the speeches of Elihu (Job 32-37). Especially the as-pect "suffering as an educational measure of God" is considered more closely. With a comparison to the statements of Job's friends in this regard, it becomes apparent in how far Elihu differs from Job's friends in his statements. If there is a clear di-vergence from the statements of the friends, then Elihu brings new aspects to the discussion in the Book of Job, which could explain his anger toward the friends and Job (32:1-5) as well as the missing rebuke from God for Elihu at the end of the Book of Job (42:7-9). In the dissertation the text is analysed in its final form and using literary methodological steps. In three passages, Elihu refers to education through suffering: 33:14-30; 34:17-30; and 36:5-15. As a reason for education, Elihu mentions sins previously committed (33:17-18, 26-27; 34:21-27; 36:9-10) and prevention of future sins (33:17). As means of education, Elihu lists dreams (33:15-18), sickness (33:19-22), pain (34:26), and misery (36:10.15). In addition, an angel can mediate between God and man in the process of education (33:23-24). Elihu sees the blessing of education in the restoration of life (33:25, 28-30; 36:11) and in the restoration of the relationship with God (33:26, 30). Compared with the statements of the friends, the following evaluation can be drawn: The friends also see the reason for suffering in previously committed sins (8:4-6a; 11:13-14; 22:5-11, 21-23). However, they understand suffering as a natural consequence of sins, while Elihu understands suffering as initiated by God. Moreo-ver, only he mentions a preventive function of suffering. As a means of education, the friends also mention suffering (5:17-18), which comes from God. Here, howev-er, an appeal to repentance is missing. This link between suffering initiated by God and the call to repentance is given only by Elihu. The friends also mention a resto-ration of life (5:19-26; 8:6a-7; 11:15-19) and the restoration of the relationship with God (22:24-28) as the blessing of education. Here, however, Elihu again places a stronger focus on the fact that God is interested in the restoration of man. The comparison between Elihu's statements and those of Job's friends makes it clear that Elihu not only adds broadening aspects, but also brings new ones into the discussion, which makes his anger understandable.
Post-Apartheid reading of Jeremiah 8:18-9:22 : an approach for inter- generational healing
(University of Pretoria, 2023) Groenewald, Alphonso, 1969-; kamagano.sethono@tuks.co.za; Sethono, Kamagano
The book of Jeremiah explores reflections on catastrophe, trauma, and strategies for survival. At its core, Jeremiah is characterized by a focus on tears and lament, portraying the prophet as a symbol of suffering. The text revolves around a nation engulfed in pain and loss, as the defeat of Judah disrupts its social and political fabric, leaving survivors traumatised and disillusioned. In Jeremiah 8:18-9:22, there is a collective mourning involving God, the prophet, and the people for both the impending and past disasters. Jeremiah 8:18-9:22 illustrates the efforts of the disaster's victims to navigate grief and come to terms with their circumstances. Apartheid has similarly left numerous black communities traumatised and in need of healing. Rooted in South Africa, apartheid was a racial ideology that enforced the dominance of the white minority over the indigenous black majority. Comparable to the destruction of Judah, apartheid witnessed traumatic events, including widespread violence, merciless opposition, and brutality resulting in loss of life. The dissertation aims to delve into the repercussions of apartheid trauma, emphasising the necessity for healing. It explores mourning rites within South African communities as mechanisms for coping with trauma and underscores the importance of forgiveness in the healing process. Ultimately, the thesis envisions black communities transitioning from avoidance of apartheid-induced trauma to actively fostering hope and working towards a brighter future.
Proverbs 31:10-31 from a Ghanaian and (Akan) womanist perspectives- Inculturation and Liberation Hermeneutics approach
(University of Pretoria, 2023) Human, Dirk J.; paul.nyarko-mensah@tuks.co.za; Nyarko-Mensah, Paul
The Akan culture does not treat women the same way it treats its men; there are gender related roles among the Akan cultural practices. Matrilineal inheritance notwithstanding, the Akan woman always plays the second option to her male counterpart. This is obvious in the selection for inheritance which always goes for a male even for nephews, appointments to public office, which follows the same trend no matter her contribution to that society. The objectives of the study included the investigation of the context of the marginalization and dehumanizing cultural practices among the Akan of Ghana and to ascertain how the virtues of the industrious woman in Proverbs 31:10-31 and the cultural situation of the Akan woman can elucidate each other. Inculturation and Liberation hermeneutical methodology were used to study the poem. In this methodology every aspect of the explanation is carefully influenced by the perspectives of the receptor community (Akan of Ghana), their past experiences and cultural practices as a people. Proverbs 31:10-31 is well preserved with few variants which suggest that the poem could have been an adaptation from a male heroic poem. This is made manifest by the several masculine variants in a poem that is meant to eulogise a woman. The presence of Late Biblical Hebrew (LBH) vocabulary and Aramaisms suggest post-exilic Persian period influence on the text. It is most probable that the industrious woman in Proverbs 31:10-31 is a literary creation by a post-exilic poet, as an antithesis of the historic moral and social failures of the Hebrew womanhood during the 8th century B.C.E. for didactic purpose. This is aimed at the moral and social reengineering of the Hebrew society. It is most probable that Ezra might have had a hand in either the writing, redaction or the editing of the poem of Proverbs 31:10-31. With the help of contextual methodology (inculturation and Liberation Hermeneutics) the cultural condition of the Akan woman of Ghana is seen as silent champion instead of a slave and marginalized gender. The Akan woman is empowered for the good of the Akan society with the emulation of the virtues of the Industrious woman of Proverbs 31:10-31. Future studies could aim at the contribution of some Akan women who managed to shatter the glass ceiling of male dominance for the good of the Akan society, the role and identity of such women would help demystify the misconception about the role and place of women in the Akan society.
The significance of the names of the builders in Nehemiah 3
(University of Pretoria, 2023) Geyser-Fouché, Ananda; u21738522@tuks.co.za; Haasbroek, Ursula V.
The composition of the list of builders and its incorporation into Nehemiah's autobiography has captivated the attention of many modern-day intellectuals. Scholars concede that the list does not form part of the Nehemiah Memoirs. It is an original record, contemporary to Nehemiah, constructed under priestly authority but most likely inserted by a later editor. Only a portion of the builder's names were recorded with specificity (on occasion up to the third generation); others were referred to in general, either by their settlement or craft. One of several factors that makes the list thought-provoking is that some of the names recorded in Nehemiah 3, reappear in other parts of the book as being amongst his 'adversaries.' The question then presents itself as to whether the author sought merely to honour these individuals (which included his adversaries) or whether he formulated the text in such a way as to draw the audience's attention to the theological meaning hidden beneath its surface. To address this question, the study approached the text from an alternative perspective that was aimed at unveiling possible theological nuances hidden within the meaning of the names of the builders, and the social memory that specific settlements and guilds may have triggered. Insights were drawn from a variety of approaches and exegetical methods that included predominantly synchronic, and partially diachronic elements. In addition to a literary and historical analysis, lexical and onomastic resources, as well as dictionaries and encyclopedias, were consulted for the examination of the proper names, settlements, and crafts described by Nehemiah. The findings were then analyzed to determine whether they resonated with the implicit meaning of detectable theological traditions in Yehud during the Persian period. On the surface, the list appears purely descriptive. However, when the meaning of the selected elements is studied in unison, a theme emerges that is imbued with some of the core concepts found in traditions such as the Sinai covenant and Priestly theology. The research demonstrates that the builders, settlements, and crafts appear to be theologically significant.
A priest coping with a new place : a vocational psychology and trauma reading of Ezekiel's priestly identity
(University of Pretoria, 2023) Meyer, Esias E.; Groenewald, Alphonso, 1969-; acompton@midamerica.edu; Compton, Ralph Andrew
Interpreters have long noted that the book of Ezekiel has a priestly shape. From its explicit description of Ezekiel in 1:3 as יחזקאל בן־בוזי הכהן (“Ezekiel, son of Buzi, the priest”) to its widely accepted “priestly content,” scholarship has associated the book with P (priestly) and HC (holiness code) ascribed passages of the Pentateuch. It is also no surprise that historians of the Israelite and Judean priesthood inevitably turn to Ezekiel in due course of their research; it is widely recognized as a primary source for studying developing priestly traditions. A more recent set of questions have focused on the relationship between Ezekiel’s priestly and prophetic identities insofar as those can be accessed from the prophetic book bearing his name. A flurry of publications grappled with this from 1998-2005 yet came to no agreed-upon solution. This research project is an effort to take up the discussion from where it has lain dormant and moved the discussion forward using the hitherto unutilized (or at least underutilized) tools of vocational psychology. As occupational identity is observable in a variety of contexts—ancient and modern, rural and urban—and recoverable from ancient Levantine inscriptions, epigraphic finds, and the text of the Old Testament, carefully applying analytical tools designed to understand the importance and salience of vocational identity appears to be a warranted move. This research surveys occupational identity in general and priestly occupational identity in particular before turning to key themes and passages in Ezekiel which evidence a priestly vocational identity that remaining active for Ezekiel. Recent study of the psychological effects of trauma, and readings of biblical texts attuned to this trauma, have also dovetailed with vocational psychology which has increasingly attended to migrants of the present-day who are forced to make occupational modifications to cope with their own traumatic, exilic experience. Studying the observed techniques of job-crafting, this research proposes similar techniques in Ezekiel that enable the priest-prophet to retain his priestly, occupational identity, albeit modified in accordance with his locale far from the traditional place of priestly activity (the Jerusalem temple) and in accordance with his prophetic call.
Ecclesiastes 12 : a call for youth to remember their creator
(University of Pretoria, 2022) Human, Dirk J.; Ndoga, Sampson S.; shazjane@gmail.com; Dangarembizi, Sharon
The narrator of the book of Ecclesiastes tells a story of his quest to find satisfaction in life and many times he looks at the fleetingness of man’s ability to grasp the full meaning of life events. The life that man lives as he chases all that it has to offer like pleasure, wealth, labour, justice and wisdom has no pay off in the end. The meaning these life accomplishments give is only relative, therefore man can only accept his portion which is what God allows one to accomplish in this life
Rezeption und interpretation von Jesaja in Epheser 6,13-17
(University of Pretoria, 2022) Wuench, Hans-Georg; Groenewald, Alphonso, 1969-; alexander_dalinger@web.de; Dalinger, Alexander
“Reception and Interpretation of Isaiah in Ephesians 6:13-17” The question of the relationship between the Old and the New Testaments is arguably one of the most complex subject areas of Christian theology. After the traditional approach, which viewed the Hebrew Bible exclusively from a Christian perspective, was heavily questioned in the centuries after the Enlightenment and the Reformation, the development in the interpretation was to separate both parts of the Bible from one another and to consider each in the light of its own theology. However, the concern of an all-biblical theology became ever stronger, especially in the last century. Among other things, there is an increased interest in the New Testament interpretation of the Old Testament writings, based on the quotations and allusions in the New Testament writings. Through the intertextual approach known from literary critics, interpreters of biblical texts became increasingly aware of a hermeneutics of the New Testament writers which respected the theology of the Old Testament, at the same time giving it a new horizon of interpretation. In my thesis I inquire into the question of the interpretation of Old Testament writings by New Testament authors using the concrete example of the Book of Isaiah and the Letter to the Ephesians, with special emphasis on Ephesians 6:13-17 since it contains three intertextual allusions to three sections from all three different parts of the prophetic book (Isaiah 11:5; 52:7 and 59:17). The main question will be: What do the intertextual parallels in Eph 6:13-17 to the book of Isaiah show us about the writer’s Christian way of re-interpretating the book of Isaiah? For this purpose, it is first clarified what defines Old Testament quotations and allusions in the New, especially in the Pauline letters (the hermeneutic principles behind them), and to what extent the book of Isaiah and the Letter to the Ephesians are suitable for an investigation of possible quotations and allusions. The literature which was taken into account covers the topics of unity of the book of Isaiah, important theological themes of Isaiah, the importance of the book of Isaiah in Pauline theology and the importance of the book of Isaiah as a backdrop for Eph 6:13-17. After the Isaiah allusions of Eph 6:13-17 are identified via intertextual analysis, they are examined exegetically in their proper context in the Hebrew Bible, with the question of their original theological statement for the entire book in its final form being in the foreground. Then the allusions are analyzed in their context in Ephesians, considering the theological statements of their original context of the Book of Isaiah, so that it becomes clear how the texts receive a new level of interpretation when read from a Christian perspective. The result of the study can be summarized as follows: the intertextual parallels to the book of Isaiah in Eph 6:13-17 show that the book was viewed as a literary unity, that some theological themes and motifs of Isaiah can be considered as more relevant for its Christian reception, that Ephesians in general shares Pauline hermeneutics and its theological acknowledgment of Isaiah and that the allusions to Isaiah in Eph 6:13-17 are used for a deliberate paraenetic effect that underscores the theology of the entire epistle.
Old Testament and AmaXhosa perspectives on circumcision : a comparative approach
(University of Pretoria, 2022) Meyer, Esias E.; u20636360@tuks.co.za; Dinwa, Tembani
This study attempts to answer whether there are similarities between the perspectives on circumcision in the Old Testament, and amongst the amaXhosa. In trying to answer this question, I will be conducting a comparative approach to the ththecustom of circumcision from both perspectives. The Old Testament has two perspectives on circumcision: the one-from the pre-exilic and the other from post-exilic or the Priestly understanding of circumcision. During the pre-exilic period, circumcision was practised to enhance fertility and was conducted before marriage. We get this understanding from Genesis 34, when Jacob’s sons would not agree to give their sister to the Hivites in marriage unless all the Hivite males were circumcised. In this period, circumcision was simply a cultural ptice. From the post-exilic perspective, circumcision was understood as the sign or mark of the covenant between God and Abraham. It was instituted on males who were eight days old. We get this understanding from Genesis 17 and Leviticus 12. Secondly, Exodus 12 mentions that no male may participate in the Passover unless they are circumcised. All uncircumcised males are not welcome as part of the Israelites celebrating Passover. However, circumcision was not an exclusive practice; we see that even the non-Israelites are welcome to be circumcised and be part of Israel in the Passover celebration or festival. The post-exilic Israelite community changed circumcision from a simple cultural custom into a theological practice. Here, circumcision is practised to fulfil the command of God to Abraham and his descendants. For the amaXhosa people, circumcision is simple cultural practice performed on adolescent boys as a rite of passage to manhood. For the amaXhosa, in order for a male to be regarded as a man, he should undergo circumcision, and any male who is not circumcised is not considered a man. The uncircumcised male does not have status in the amaXhosa community or society. This practice is not just removing the prepuce from the male penis but is practised to fulfil the custom of the ancestors, as it is understood as an obligation to the ancestors. Comparison of the practice circumcision between the Old Testament and the amaXhosa shares some similarities, as well as some differences. We cannot conclude that the one was influenced by the other, for their approach or understanding of this custom is different.
‘The golden calf in Exodus 32 : a relational approach’
(University of Pretoria, 2022) Meyer, Esias E.; morganmambwe@yahoo.com; Mambwe, Morgan
The narrative of the golden bull in Exodus 32 depicts a threat to the existence of the Israelites. Yahweh wanted to annihilate the people because they had made and worshiped the golden. In this dissertation, I have explored the use of gold making cult images that are associated with the presence of deities moving from the general Ancient Near East to specifically the golden calf in Exodus 32. The image of the golden calf has been explored alongside the Cherubim. Exodus 32 is linked to the story Jeroboam in 1 Kings 12 in which he made two golden bulls and placed them in the temple at Dan and Bethel. This relationship is important in establishing the history of the narrative of the golden calf and the understanding of the sin of the golden calf, especially that the Jeroboam’s sin of the bulls has been depicted as the reason for the down of the Northern Kingdom and later the South Kingdom (2 Kgs. 17:19-20). The sin of the golden calf in Exodus 32 affected the relationship between the people and Yahweh to an extent that Yahweh wanted to destroy the people. The sin also affected relationships among the people relationship to point of 3000 men been killed. All this can be argued to have stemmed from the misuse of gold. The people used gold to make the golden calf which brought shame to them instead of honouring Yahweh. In this dissertation I have shown that the relational response espoused by Kessler (2013) shed any light on the understanding of Exodus 32. This is in the sense that it highlights the understanding that the test is made of several theological streams which are weaved together in the process of redaction. Additionally, it highlights the emphasis of worshiping Yahweh in a way that he revealed through Moses rather than in a way which the people thought was right – the way of revealing Yahweh thorough the golden calf.
Die verband tussen en die ontwikkeling in die profetiese uitsprake in die boek Hosea
(University of Pretoria, 1979) Oberholzer, J.P.; Van Wyk, W.C.; Breytenbach, A.P.B. (Andries Petrus Bernardus), 1944-
Afrikaans: Die doel van die ondersoek was om die verband tussen die profetiese uitsprake in die boek Hosea na te gaan en te bepaal of daar enige ontwikkeling is ten opsigte van die inhoud. Om die doel te bereik, is 'n noukeurige eksegese van die hele boek 'n voorvereiste. Dit is dan ook primer 'n eksegetiese studie. Die uitgangspunt was dat die betekenis van die profetiese uitsprake alleen bepaal kan word deur 'n sinkroniese metode van ondersoek wat gerig is op teks-immanente eksegese. Die metode wat gevolg is, is kortliks die volgende: Na die voorlopige afgrensing van 'n perikoop en die verwerking van tekskritiese gegewens, word aandag gegee aan die po~tiese vorm. Daarna word die struktuur van die perikoop bepaal op grond van formele kriteria. In 'n struktuurontleding word die verbande tussen die verskillende boustene van,die perikoop aangetoon. Aangesien die boek met die uitsondering van enkele verse uit poesie bestaan, is uitgegaan van die stige en in bepaalde gevalle van die hemistige as kleinste bousteen in die struktuur. Hierna word die betekenis met die struktuurontleding as riglyn bepaal. Die resultate van die ondersoek is die volgende: In gevalle waar daar op die oog af geen logiese opbou is nie, is die perikope meestal sorgvuldig saamgestelde eenhede wat getuig van groot vernuf aan die kant van die outeur. Daar is verskillende voorbeelde van eenhede wat 'n chiastiese dieptestruktuur vertoon. Daar is ook verband tussen die verskillende perikope wat byvoorbeeld 'n vraagteken plaas oor die algemeen aanvaarde standpunt dat hoofstuk 4 tot 11 en hoofstuk 12 tot 14 oorspronklik selfstandige oorleweringseenhede was. Die volgende ontwikkeling was in die profetiese uitsprake waarneembaar: In die eerste hoofstukke word gestel dat die verbondsverhouding tussen JHWH en Israel verbreek is. Die owerheid wat bestaan uit die politieke en kultiese leiers word primer verantwoordelik gehou vir die verbreking van die verbond. Die toekomstige herstel van die gebroke verhouding en 'n nuwe toekoms vir die volk word tog ook verwag. Die monargale staatstelsel en die vrugbaarheidsgodsdiens sou egter eers moes verdwyn voordat die heilryke toekoms 'n werklikheid sou word. Na die aanvanklike konsentrasie van die doemprofesiee op die politieke en kultiese leiers, word die bree bevolking al meer in die oord~el betrek en word hulle algaande krasser veroordeel totdat 'n totale vernietiging van die uitverkore volk deur middel van 'n vyandelike inval en wegvoering in permanente ballingskap, as onvermydelik voorgehou word. Daar kom egter 'n wending: JHWH sou uit liefde tog nie sy volk vernietig nie, maar na die katastrofe weer 'n volk byeenroep deur die profetiese verkondiging. Die gedagte dat die vernietiging van die staat Israel onafwendbaar was, maar dat JHWH tog sy volk na die katastrofe sou herstel, is oorheersend in die laaste perikoop. Verder is aangetoon dat die profesiee in bree trekke kronologies gerangskik is en waarskynlik georden is deur 'n outeur uit die wysheidskringe van die noordelike ryk. Redaksionele ingryping in die boek deur Judese redaktore is van geringe omvang en bestaan uit enkele pogings om die profesiee vir Judese lesers te aktualiseer.
Die koningskap van Jehu : 'n Ondersoek na die moontlikheid van 'n verantwoorde historiese rekonstruksie
(University of Pretoria, 1991) Oberholzer, J.P.; Breytenbach, Johan Hendrik
Die historikus maak 'n rekonstruksie van die geskiedenis op die fondament van betroubare historiese getuienis. Dit word gelewer deur dokumente en monumente uit die verlede. Die aard van die dokument wat getuienis lewer, is van deurslaggewende belang in die beoordeling van die betroubaarheid van die getuienis. Die omstandigheidsgetuienis wat uit materiele reste afgelei word, is afhanklik van interpretasie. hipoteties van aard en moet versigtig gebruik word. Dit is 2 Konings 9-10 is deel van die Deuteronomistiese Geskiedenis, 'n teologiese konstruksie wat 'n verskeidenheid bronne onkrities opneem. In 2 Konings 9-10 is 'n voor-deuteronomistiese Jehuvertelling opgeneem, uitgebrei en in diens van die teologiese intensie van die Deuteronomis gestel. Hierdie vertelling is 'n propagandageskrif wat die magsoorname van Jehu religieus legitimeer. Dit hied 'n onbetroubare rekonstruksie van die geskiedenis van Jehu se opstand. Die besonderhede in die vertelling is histories ook nie betroubaar nie. Die getuienis van Kronieke is 'n verwerking van die rekonstruksie van die Deuteronomis. Die onafhanklike getuienis van Hosea 1:4 reflekteer 'n Jehuvyandige tradisie. Die Assiriese inskripsies open 'n antler perspektief op die opstand van Jehu, maar is nie noodwendig betroubaar nie. Die omstandigheidsgetuienis van die 'nuwe argeologie' ondermyn ernstig die aanname dat Israel 'n diep verdeelde gemeenskap was. Die getuienis maak 'n radikaal ander rekonstruksie van die maatskaplike stratifikasie van Israel waarskynlik. Die aard van die getuienis kan hierdie rekonstruksie nie bo die sfeer van die spekulatiewe uitlig nie. Die gebrek aan voldoende, betroubare getuienis lei tot talle spekulatiewe rekonstruksies van die geskiedenis van Jehu. Totdat meer en betroubaarder getuienis aan die lig kom, kan die historikus die geskiedenis van Jehu slegs bespiegelend rekonstrueer.
Gebeure rondom en aanleiding tot die ontstaan van die nuwe prostestantse kerk in Afrika (Die De Vos-Kerk)
(University of Pretoria, 1971) Marais, Thomas Arnoldus
No abstract available
The debilitating duo : shame and guilt in Psalm 32
(University of Pretoria, 2019) Human, Dirk J.; u16402333@tuks.co.za; Coleman, Roche
No abstract
The splendour of forgiveness in Psalm 32
(University of Pretoria, 2019) Human, Dirk J.; ben.celliers@gmail.com; Celliers, Ben
I have fallen in love with Psalm 32 when journaling through the psalms as a teenager. The aim was to rewrite each psalm and to make notes. Psalm 32 stood out among other psalms. Aspects of Psalm 32 that came to the fore were its personal tone. The author is sincere and honest in his account of his circumstances, and the YHWH addressed him directly, by promising proximity and guidance. I do hope that the reading of this in-depth study of Psalm 32 will yield similar results in modern-day readers.
The great Atonhymn and Psalm 104 : a comparative approach
(University of Pretoria, 2019) Human, Dirk J.; u58024931@tuks.co.za; Buys, Sannette
It is not known who the authors of either of these two poems are. In this dissertation the credit for writing the great Atonhymn is given to Pharaoh Amenhotep IV (Akhenaton). Although Psalm 104 is untitled in the Hebrew Bible, there are three sources that credit David as the author. These are a manuscript from Qumran, the Septuagint, and Wilson’s argument (see page 37). The Atonhymn worships the sun, while Psalm 104 worships the creator of the sun. Apart from this fundamental difference there are also many other important differences that have been identified. These include Deity’s origin, Deity’s providence, Deity’s love, and Deity’s relationship role. The hymn and the psalm are very similar in structure, phraseology, and style. There are many different opinions as to why there are so many similarities between the hymn and the psalm. Although they are separated by language, cultural context, and by more than half a millennium of history, it seems that the hymn did somehow come to the attention of the biblical poet. There is no consensus today among scholars about whether Psalm 104 is dependent on the great Atonhymn or not. For the diachronic analysis of Psalm 104, the following aspects are studied. The historical aspects of the Psalter, Book IV, and Psalm 104. The social and cultural contexts of David and the addressees, and the literary and redactional contexts of Psalm 101-106. During the synchronic analysis of Psalm 104, the psalm is divided into eight stanzas by using their content, pronouns, and verbs. In the content analysis of the stanzas, their different figures of speech are identified. For the diachronic analysis of the great Atonhymn, the following aspects are studied. The historical background to show that the great Atonhymn is not an original composition. The social and cultural perspectives surrounding the great Atonhymn, as well as the documentation of the hymn. During the synchronic analysis of the great Atonhymn, it is divided into fourteen stanzas by using its content. In the content analysis of the stanzas their figures of speech are identified. In the final chapter suggestions for further study are made.

Browse

Recent Submissions