[pt] O presente estudo aborda a experiência de Israel num dos momentos mais críticos de sua história que foi o período do exílio babilônico iniciado no ano de 586/7 a.C. Ez 37, 1-14 situa-se na segunda fase da pregação do profeta chamada proclamação de salvação, presente, sobretudo, nos capítulos 33-48 do livro. Nesta etapa de sua pregação, o profeta deseja confortar os exilados e levá-los ao arrependimento. Através da análise de Ez 37,1-14 descobriremos que YHWH nunca abandona o seu povo e, mesmo nesta situação critica, através da x:Wr, revela-se como Deus criador e salvador. Para atingir este fim, o presente estudo estrutura-se em duas etapas. Num primeiro momento, delimitaremos a perícope de Ez 37,1-14, analisando o texto em seus aspectos formais e redacionais. Por fim, abordaremos os aspectos teológicos do texto, perpassando pela época histórica do exílio a fim de compreendermos melhor a perícope num contexto de salvação como nova criação que acontece por meio da x:Wr. / [en] This actual study broaches the Israel experience in the most hard and critical moment of its history, known as the Babylonian Exile, which started in the year of 586/7 B.C. Ez 37,1-14, is placed in the second period of the prophet preaching. This period was called by “The Proclamation of Salvation”, what is mainly showed in the chapters 33-48. In this preaching stage the prophet wants to comfort exiled people and lead them to the regret. Analyzing Ez 37, 1-14, we find out that YHWH never leave His people, and even though being in that critical situation showed by the history, The Lord manifested Himself through the x:Wr as the Creator and Savior God. To reach this conclusion, this actual study is structured in two stages. Firstly, we bound the passage of Ez 37,1-14, and analyze the text in its formal aspects and its composition. Finally, we broach its theological aspects, passing by the exile historical time in order to comprehend the best passage of the context of the salvation as New Creation that happens through the x:Wr.

[pt] O salmo 101 é analisado em sua relação com a monarquia e com o culto, enfatizando-se os vv. 2 e 6, onde sobretudo se notam indícios que permitem explorar essa relação. No poema o rei deseja cantar o amor e o direito de YHWH, - dons divinos outorgados a Israel e Davi - respondendo não apenas através do culto, mas também através de um estilo de vida em fidelidade à Lei de YHWH. Este projeto de vida, caminho sem mancha, se torna critério na escolha dos seus colaboradores e deve pautar a vida de todos os habitantes da cidade de Deus. Através da pergunta quando virás a mim?, no v. 2, o rei reclama a vinda de YHWH até ele, para que ele seja capaz de realizar seus propósitos de fidelidade. No v. 6 o verbo servir, que é usado para designar o serviço cúltico a Deus, e aqui designa serviço ao rei, parece indicar uma proximidade entre o ambiente monárquico e o ambiente cúltico. Essa proximidade se depreende também do discurso real, que revela que o critério norteador da vida do rei e dos que são admitidos à corte, é semelhante ao que, segundo as liturgias de ingresso, deve orientar a vida dos que são admitidos ao templo: a fidelidade à Lei. Portanto, enquanto no v. 2 o rei reconhece sua dependência de YHWH, no v. 6, parece estabelecer sua corte, de certa forma, em dependência ao templo. / [en] The relationship between worship and monarchy is analyzed in the light of Psalm 101, being emphasized the vv. 2 and 6, where above all, they are noticed indications to allow to explore this relationship. In the poem the king wants to sing the love and the right of YHWH, divine gifts granted to Israel and David, not only responding through the cult, but also through a faithful lifestyle according to the Law of YHWH. This life project, road without stain, becomes the criterion in the choice of his collaborators, and should rule the lives of all inhabitants of the city of God. Through the question when will you come to me? in v. 2, the king claims the arrival of YHWH to him, so that he might be capable to accomplish his fidelity purposes. In v. 6 the verb to serve, is used to designate the cultic service to God, and here it designates the service to the king, it seems to indicate the proximity between the monarchic atmosphere and the cultic atmosphere. This proximity also infers the royal speech, which reveals that the criterion that orientates the king s life and of those who are admitted to the court, is similar to what, according to the entrance liturgies, should guide the life of those who are admitted to the temple: the fidelity to the Law. Thus, in v. 2 the king recognizes his dependence on YHWH and, in v.6, the king establishes his court, in a certain way, in dependence on the temple.

[pt] O texto de Ml 1,6-14 é uma crítica profética ao culto do segundo Templo. O profeta apresenta sua crítica aos sacerdotes que oferecem animais impróprios para YHWH e também a justificativa da mesma crítica, apresentada nos vv. 11 e 14d-f. A presente dissertação visa verificar detalhadamente o sentido da crítica profética e, particularmente, deter-se sobre o sentido de Ml 1,11, uma vez que a interpretação deste versículo é causa de grande dissenso entre os estudiosos. É objetivo, ainda, da presente dissertação, deter-se sob o aspecto teológico da justificativa da crítica profética ao culto encontrada em Ml 1,11 e 14d-f. Para atingir tal objetivo a pesquisa começa com a tradução do texto, sua delimitação e colocação no conjunto do livro de Malaquias. Depois aborda-se a organização do texto, sua unidade, datação e gênero literário. Num terceiro momento é feito o comentário aos vv. 6-10.12-14a-c. Os vv. 11 e 14d-f são comentados num capítulo à parte, onde se dedica uma maior atenção ao v. 11, estabelendo-se, em primeiro lugar, o status quaestionis da sua interpretação, desde o judaísmo tardio até o momento atual. No último capítulo se aborda o pano de fundo teológico subjacente à crítica profética e a relação de Ml 1,6-14 com Nm 6,23-27. Este estudo chega à conclusão de que a crítica profética de Ml 1,6-14 revela pontos de contato com Nm 6,23-27, sendo uma espécie de anti-bênção com a qual os sacerdotes e o povo (cf. M 1,14) são condenados por não prestarem a YHWH o culto na sua forma devida e com a adequada disposição interior. Mostra também que, para entender o sentido real do v. 11 é necessário lê-lo em conjunto com o v. 14d-f, levando em conta a teologia do nome de YHWH e a imagem de YHWH como rei que estão subjacentes à perícope como um todo. / [en] The text of Ml 1,6-14 is a prophetic critique of the second Temple. The prophet presents his critique of the priests who offer animals unfit for YHWH and also the justification of the same critique, presented in vv. 11 and 14d-f. This dissertation aims to verify in detail the meaning of prophetic criticism and particularly establish the meaning of Ml 1,11, since the interpretation of this verse is cause of great disagreement among scholars. It is objective, yet, this dissertation study the theological aspect of the justification of prophetic critique of the cult found in Ml 1,11 and 14d-f. To achieve this goal the search begins with the translation of the text, its delimitation and placement throughout the book of Malachi. After addresses the organization of the text, its unity, dating and literary genre, in the third chapter is made the comment about the vv. 6-10.12-14a-c. The vv. 11 and 14d-f are discussed in a separate chapter, which is devoted greater attention to v. 11, establishing, first, the status quaestionis of his interpretation, since the late Judaism until the present time. The last chapter discusses the theological background of the prophetic critique and the relationship between Ml 1,6-14 and Nm 6,23-27. This study concludes that the prophetic critique of Ml 1,6-14 reveals contact points with Nm 6,23-27, being a kind of anti-blessing with which priests and people (Ml 1,14) are convicted of not doing the worship YHWH in its proper form and with proper interior disposition. It also shows that to understand the real meaning of v. 11 it is necessary to read it along with the v. 14d-f, taking into account the theology of the name of YHWH and YHWH s image as king that underlie the text as a whole.

[pt] A imagem de Deus em Sf 3,14-17 é uma imagem de alegria pela salvação do povo redimido. O regozijo de Deus vem manifestado logo após a sua ameaça da destruição total da criação. A presente dissertação visa verificar detalhadamente se a exortação à alegria dirigida ao povo pelo profeta, como também a exultação de alegria da parte de Deus têm coerência com o restante do livro de Sofonias. Este estudo fundamenta-se na pesquisa dos trabalhos realizados por diversos estudiosos nos últimos 30 anos. Adquire maior relevância, uma vez que o livro de Sofonias carrega uma densa mensagem da justiça e do amor generoso de Deus. O desenvolvimento da presente pesquisa se dá pela aplicação de uma abordagem diacrônica (capítulo 2) e sincrônica (capítulo 4), a fim de proporcionar uma base crítica aceitável sobre a perícope em estudo. Inicia-se com a tradução do texto, seguida pela delimitação, a datação e sua organização. Segue-se com a análise exegética em seus aspectos formais, redacionais e teológicos. Passa-se à verificação das correspondências terminológicas, temáticas e teológicas entre o texto e o restante do livro. Este estudo chega à conclusão de que a perícope Sf 3,14-17 revela pontos de contato com os capítulos precedentes do livro. Mostra também a passagem de um processo de julgamento (cf. Sf 1,2-3,8) para um processo de salvação daqueles que se convertessem. Com isso, fica justificada a exteriorização da alegria de Deus. / [en] The image of God in Sf 3,14-17 is an image of joy for the salvation of the redeemed people. God`s delight comes manifested after a threat of total destruction of the creation. The present dissertation aims at verifying in full detail if the joy exhortation driven to the people by the prophet as well as the manifestation of God s joy have coherence with the remaining Zephaniah`s book. This study is based on our research on works of several scholars in the last 30 years. It has great relevance once it brings God s dense message of justice and generous love. The development of the present research is based on the application of a diachronous approach (chapter 2) and a synchronous one (chapter 4) in order to provide an acceptable critical basis on the pericope in study. It begins with the translation of the text, followed by the delimitation, dating and its organization. Then an exegetic analysis on formal, redactional and theological aspects is done. It continues with the verification of the terminological, thematic and theological correspondences among the text and the remaining of the book. This study reaches the conclusion that the pericope Sf 3,14-17 reveals contact points with the precedent chapters of the Zephaniah`s book. It also shows the passage from a judgmental process (cf. Sf 1,2-3,8) to a salvation process of those converts. Therefore, the exteriorization of the joy of God is justified.

Diploma thesis "Social-Ethical Aspects of the Jesus' Sermon on the Mount" reflects on chapters 5 - 7 of Mathew 's Gospel. It is based on the Greek translation of the Gospel and aims to express the supertemporal prehension of Jesus' ethical requirements by a man of any century, meaning by a man of our current days too. The paper verges on biblical studies and practical and spiritual theology. Diploma thesis focuses on relation between Jesus' requirements and ancient Hebrew ethical and social norms described in Torah and updated in Old Testament Prophets' scriptures. This paper shows their cohesion but emphasizes the Jesus original approach which reveals a deeper meaning of all Torah ethical norms and rules. Following the chapters of Sermon on the Mount , it is described how St. Matthew uses this intention . Social and ethical aspects of this text are highlighted and covered by many Old Testament citations which are related to the background of Jesus' Teachings. This paper also describes basic approaches to the Sermon on the Mount interpretation and shows the reader the direction. But no final conclusion of this topic can be made as we have been dealing with the secret.

The subject of this thesis is an exegetical study on chapter thirty-eight of the book Genesis; a narrative of the story about Judah and Tamar. The thesis begins with a critical analysis of the original Hebrew text. In the second section, a critical examination of the text is undertaken using synchronous and diachronous methods, followed by a verse-by-verse commentary which includes three excursuses. The first excursus discusses levirate marriage. The second is concerned with Hebrew word הקדש and with its meaning and translation. The theme of the third excursus is the understanding of righteousness as social solidarity in the Old Testament. Subsequently, in the final section of the thesis, the reception of Genesis 38 in the Old and New Testaments is considered. Furthermore, four examples of reception and interpretation throughout Christian history are presented: The Book of Jubilees, Commentary on Genesis by Ephrem the Syrian, Martin Luther's Lectures on Genesis and an interpretation by Dorothee Sölle as an example of feminism and liberation theology. Lastly, to conclude, the application of the story is proposed, which could serve as a starting point for subsequent theological work.

If urbanization is one of the most important social realities in Africa today, it goes without saying that Christian mission must take full account of it. The church has turned her attention to African towns and cities none too soon. Her own historical and theological inclinations have led the church in the past to favour the rural areas, where success has been widely achieved. Yet the Christian enterprise in Africa is threatened by urbanization, and a half-hearted approach to the towns will not save it. The research rests upon the hypothesis that the younger churches on the African continent – especially in Southern Africa – are indeed awaking to their missionary obligation, of moving from the position of receiving churches to sending churches. Especially in the growing cities of Africa the churches need to be informed and empowered to play their part in this regard. With a proper understanding of the Biblical mandate for mission, as well as of the urban context in which the church has to function, a comprehensive strategy for mission in the cities of Africa may be developed. The congregation of the Reformed Church Tshiawelo in Soweto was used as a case study in the research. The biblical theology of urban mission was firstly attended to. The focus was on the way both the Old and the New Testaments view urban mission. From the biblical point of view, it was clear that mission of the church always concern sending. The Triune God, Father, Son and Holy Spirit, is the prime Subject of Mission (Missio Dei), sending His church into the world (missio ecclesia). The biblical theology of the city showed a negative and a positive image of the city – the city of Satan and the city of God. Jesus Christ had a great concern for the repentance of the city dwellers. He preached in cities (Mt 9:35-36), cried for the city of Jerusalem for her repentance (Lk 13:34-35), sent His disciples to preach in cities (Mt 10:5, 7, 11, 14, 23). He instructed His disciples to witness to Him from the city of Jerusalem, all Judea, Samaria, and to the end of the earth (Ac 1:8). He also showed His great concern to the seven churches resided at the seven cities of Asia Minor (Rv 2:1-3:22). Paul’s life was mainly centered on preaching, and planting churches mainly in urban areas. Cities all over the globe are growing at an astonishing rate. People are forced to migrate from rural to urban areas because of push and pull factors. Natural growth in the cities is rocketing. A third cause of urban growth is immigration. The problems that immigrants are encountering in are xenophobia and unsettlement, as recent events in South Africa demonstrated. Other vexing problems to be faced in the cities are urban poverty, prostitution, street people, HIV/AIDS, unemployment, crime, etc. The development of a comprehensive definition of mission in an urban setting is required. Christ called the church to be His witness (martyria) to the world (Ac 1:8) by proclaiming the Word of God (kerygma) to the people, by serving people (diakonia), and by entering into fellowship of love with people (koinonia). The main goal of witnessing Christ in urban areas should be the glorificatio Dei, “to glorify God”, this is the liturgical dimension. The ministry of the Reformed Church Tshiawelo (Soweto) was used to illustrate and test the above. With the co-operation of the Synod Soutpansberg, the congregation developed a comprehensive mission programme, sending and equipping their members to undertake mission campaigns, seminars and conferences. Leadership training, as well as proper budgeting form an important part of the programme. The strategies can be utilized to plant churches in metropolitan cities outside Gauteng Province, e.g Bloemfontein, Cape Town, Port Elizabeth, Pietermaritzburg, East London, Durban, Kimberley, etc. The strategies for urban church planting were grouped into four phases which are: Visionary Phase (Step 1), Planning Phase (Step 2), Preparation Phase (Step 3), and Establishment Phase (Step 4). / Thesis (PhD)--University of Pretoria, 2009. / Science of Religion and Missiology / unrestricted

[pt] A presente dissertação aborda o estudo de João 1,14, especificamente no uso do verbo habitar. Semelhanças textuais e temáticas aproximam o texto estudado das tradições veterotestamentárias acerca do tabernáculo israelita. O verbo skenoô e as variações provindas de sua raiz são usados pela LXX na maioria dos textos em que o tabernáculo está em questão. Desta forma, é pretendido pela pesquisa analisar a possibilidade do texto joanino ter a habitação de Deus no tabernáculo (eg. Ex 25,8) como base para a habitação do Logos entre os homens. Para alcançar tal objetivo, será feita uma análise comparativa entre o texto de João 1,14 e as declarações acerca do tabernáculo presentes no Antigo Testamento. / [en] This dissertation deals with the study of John 1:14, specifically in the use of the verb to dwell. Textual and thematic similarities approach the text studied in the Old Testament traditions about Israelite tabernacle. The skenoô verb and variations stemmed from its root, are used by the LXX in most texts where the tabernacle is in question. Thus, it is intended for research examining the possibility of the text of John have the habitation of God in the tabernacle (eg Ex. 25.8) as the basis for the dwelling of the Logos among men. To achieve this goal, a comparative analysis of the text of John 1:14 with the statements about the tabernacle present in the Old Testament will be made.

This thesis is a moral and theological interpretation of the book of Jeremiah (primarily chapters twenty-one through twenty-nine). The prime focus is on the Hebrew term  and associated vocabulary and terminology which enable an understanding of how the book of Jeremiah sets up knowledge of Yahweh as a primary concern. Such a concern reinforces the rhetorical and ethical nature of the textual witness and elevates the significant and profound challenge that is put forth. For instance, Jeremiah 22:16 is a prime example within the book where an understanding of  of Yahweh should be given adequate attention, although it has not in Old Testament scholarship, to arrive at the kind of moral and theological interpretation that is voiced in this ancient Israelite prophet. Knowledge of Yahweh in the text of Jeremiah is to be distinguished from a purely cognitive knowing that removes from the equation, in any way, living a certain kind of life with Yahweh - a life which is measured only by the highest of moral and religious standards. Indeed, there is a direct relationship between a certain kind of action/way of living and a genuine knowledge of Yahweh. Key texts explored in this thesis then, are those which bring the challenge of a true knowledge of Yahweh to the Judean king, priest, prophet, and people. An overall coherent vision of what it means to know Yahweh, the God of Israel, in the text of Jeremiah, is the aim of this thesis. / Old Testament and Ancient Near Eastern Studies / D.Th. (Old Testament)

This thesis employs a historical approach to practical theology in an effort to discover resources from past practices for critical reflection upon a current methodology with the intent of producing a revised practice. The following research question is pursued: How can the practices of patristic preachers enhance the current efforts of redemptive-historical preachers to preach faithfully the New Testament quotations of the Old Testament? Chapter One reviews literature from five major redemptive-historical theologians: Geerhardus Vos, Edmund Clowney, Sidney Greidanus, Bryan Chapell, and Graeme Goldsworthy. Five of the major shared characteristics of these authors are considered in light of their various contributions. Chapters Two, Three, and Four examine various patristic homilies, outlining practical considerations for a contemporary model of preaching. Chapter Two examines two early homilies, 2 Clement and Quis Dives Salvetur, noting the influence of the synagogue. Chapters Three and Four respectively examine the preaching of Origen and Chrysostom. Chapter Five outlines some major characteristics of patristic preaching discovered through a comparison of the findings of chapters Two through Four. Chapter Six provides a model for preaching New Testament quotations of the Old Testament that is consistent with the theological convictions of redemptive-historical homileticians and informed by the insights gained from reflection upon the practices of patristic preachers. This model makes an original contribution to knowledge by advancing the discussion of redemptive-historical preaching both through the application of the redemptive-historical approach to the New Testament quotations of the Old Testament and through the consideration of the relationship between redemptive-historical practices and patristic practices. / Practical Theology / D. Th. (Practical Theology)