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In the mid 1990's, Aarhus University's Per Bilde detailed a new hypothesis of how Judaism, Christianity and Gnosticism were connected. Bilde suggested that Christianity acted as a catalyst, propelling Jewish Apocalypticism into Gnosticism. This dissertation applies the epistle of Jude to Per Bilde's theory. Although Bilde is not the first to posit Judaism as a factor in the emergence of Gnosticism, his theory is unique in attempting to frame that connection in terms of a religious continuum. Jewish Apocalypticism, early Christianity, and Gnosticism represent three stages in a continual religio-historical development in which Gnosticism became the logical conclusion. I propose that Bilde is essentially correct and that the epistle of Jude is written evidence that the author of the epistle experiences the phenomena. The author of Jude (from this point on referred to as Jude) sits in the middle of Bilde's progression and may be the most perceptive of New Testament writers in responding to the crisis. He looks behind to see the Jewish association with the Christ followers and seeks to maintain it. He looks forward to what he perceives as a shift from early orthodoxy and battles that shift. My thesis is to use the text of the epistle of Jude to uncover its historical situation. I posit that it portrays an early church leader grounded in Jewish Apocalypticism and facing the beginnings of a new "heretical" movement. This is a thesis of connections, and the work lies in using the epistle of Jude to illustrate those connections. This study is significant in two respects. First, it will clarify background issues of Jude. Earlier scrutiny of Jude focused on its unique aspects, such as Jude's use of the non-canonical texts of 1 Enoch and the Testament of Moses. More recent scholarship has centered on the literary and rhetorical analysis of the text. I will concentrate on using the text of Jude within the context of this theory in order to determine a clearer view of the historical setting in which Jude wrote. Second, this work will further the theory of connections between Jewish Apocalypticism, early Christianity, and Gnosticism. Although much work has been done to validate the connections between Judaism and Gnosticism, less has been done specifically with regard to Jewish Apocalypticism and even less with Per Bilde's theory of the critical middle role of early Christianity. And no one has used Jude in this particular discussion. / Religion

In the discussion of the relationship between aspect and Aktionsart, it is generally agreed that aspect is a feature of the tense-form and Aktionsart depends on tense-form together with other clausal and contextual features such as lexical meaning and adjuncts used with the verb. Recent works have tried to find predictable patterns of meaning that emerge when a certain set of clausal factors and lexical features combine with one of the aspects. Most of these works are theoretical in nature and heavily rely on Zeno Vendler's quadripartition of lexical classes as part of their theory. These works are confined to the Greek of the New Testament, and often produce different and even incompatible results. This study presents an empirical approach to verify these results. Following previous works on corpus linguistics to analyze Hellenistic Greek, this study attempts to look for empirical evidence regarding what role lexical semantics and other contextual factors contribute to the choice of aspect. Using a body of text that forms a representative sample of Hellenistic text, the goal is to investigate distribution of tense-forms and lexis in the literature. Lexis are tested in groups according to Vendler's classes and also individually, and other contextual factors will also be considered. To narrow down this study to a manageable scope, the semantic feature of telicity is chosen for examination. This feature is foundational in the formulation of Vendler's taxonomy and is often mentioned with or even conflated with the perfective aspect. It has not been adequately demonstrated whether or not aspectual choices in Koine Greek are dependent on Vendler's telicity distinction. It is argued that, based on empirical evidence, telicity and perfectivity are not related in a systematic manner in Koine Greek. As a corollary, Atkionsart should be considered as an interpretive category, meaning that the value cannot be systematized in a linguistic analysis but can only be determined in the process of interpretation. / Thesis / Doctor of Philosophy (PhD)

Historically, the study of NT Greek conditional statements has predominantly set its focus on the Mood and Tense of the protasis. More recently, semantic approaches based on the speaker's viewpoint, or attitude, have also been adopted, to classify conditionals either as statements of assertion or projection. As such approaches are based on a limited number of linguistic features and functions, they offer only a partial understanding of conditionals. Most grammarians also largely ignore the wider contexts of the biblical texts and conditionals' rhetorical function. The purpose of this study is twofold: to critically examine current methods of describing and classifying conditionals to propose a new method based on theory of language and the analytical framework of Systemic Functional Linguistics (SFL); and to apply the proposed interpretive framework to analyze selected conditionals found in the Gospel of John, exploring how Jesus uses conditionals to persuade his audience and how conditionals serve the persuasive purpose of the Gospel. Instead of following the conventional lines of investigation, this thesis adopts Systemic Functional Linguistics' multi-stratal structure and multi-functional concept of language. Structurally, the interpretive framework expands from the units of words and clauses to those of clause complexes. All three major functions of language (ideational, interpersonal, and textual) are included as part of the total meaning. An analytical interpretive framework is then set up and applied to selected conditionals in John 3-11. Based on the evidence such as the choice of the Mood, thematic structure, logico-semantic relation, grammatical intricacy, clustered and consecutive conditionals, and conditionals as topic and summative statements, it is concluded that the conditionals Jesus uses present a strongly persuasive case for the author's purpose of writing. On one hand, the conditionals that Jesus uses rebut the Jews' charge of blasphemy and make a convincing case for his Christological claim. On the other hand, conditionals by Jesus also provide his audience and the reader of John with a different viewpoint (an alternate world) to understand the deeper meaning of faith and discipleship. Johannine conditionals perform the function of persuading the reader of John toward faith and spiritual growth in Jesus (20:31). / Thesis / Doctor of Philosophy (PhD)

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Thesis (MTh)--Stellenbosch University, 2011. / ENGLISH ABSTRACT: This study investigates the “clothe-” metaphor in the Pauline literature in terms of its contribution toward a Pauline baptismal theology. The relevant “clothe-” terms are identified via an analysis of the semantic domain of cloting, which are then grammatically analysed for specific tendencies. This poses certain constraints to the meaning of the metaphors on the way to exegesis. An exegetical study of nine Scripture portions that are identified via the semantical study follows: Gal 3:19-29; Col 2:11-15; 3:8-17; Eph 4:22-25; 1 Cor 15:49,53-54; 2 Cor 5:2-4; Rm 13:12-14; 1 Thes 5:8 and Eph 6:11-15. These texts are analysed exegetically with a specific focus on the theological meaning of the “clothe-” metaphors in Pauline theology. The usage of the “clothe-” metaphor is also considered in the non-Pauline and non-biblical texts, and the social and cultural context in which the metaphors are employed. The main meanings of the “clothe-” metaphor that emerges from the semantic, exegetical and contextual study, can be summarised as follows: 1) it is mostly used in close connection with baptism, 2) it mainly has a reciprocal function as a result of the middle voice in which it is typically used, and functions within a theologically imperative context where the subject of the action is personally and consciously involved, 3) it is used as a metaphor to resist evil, 4) it is used in an eschatological context, 5) it is closely related to the actualisation of the new identity in Christ, and 6) the socially participating character of the baptismal candidate at baptism is constituted by the “clothe-” metaphor. The meaning of the “clothe-” texts does not only contribute to a better understanding of Paul’s baptismal theology, but also to a better understanding of baptism from the perspective of the believer’s baptismal tradition. The suggestions towards the discussion about baptism focus on the deeper theological meaning of baptism, a better understanding of the points of departure in the respective baptismal traditions, and the contribution that the study of the Pauline “clothe-” metaphors make to the debate. / AFRIKAANSE OPSOMMING: Hierdie studie ondersoek die “beklee-” metafoor in die Pauliniese literatuur met die oog op die bydrae wat dit lewer tot ’n Pauliniese doopteologie. Die relevante “beklee-” terme word geïdentifiseer deur ’n analise van die semantiese domein van kleding, waarna dit grammatikaal ontleed word en sekere tendense uitgewys word. Dit stel bepaalde grense aan die betekenis van die metafore op weg na eksegese. Hierná volg ’n eksegetiese studie van nege skrifgedeeltes wat aan die hand van die semantiese ondersoek geïdentifiseer is: Gl 3:19-29; Kol 2:11-15; 3:8-17; Ef 4:22-25; 1 Kor 15:49,53-54; 2 Kor 5:2-4; Rm 13:12-14; 1 Ts 5:8 en Ef 6:11-15. Hierdie teksgedeeltes word eksegeties ontleed met ’n spesifieke fokus op die teologiese betekenis wat die “beklee-” metafore het in Paulus se teologie. Die gebruik van die “beklee-” metafoor word ook oorweeg in buite-Pauliniese en buite-Bybelse tekste, asook die sosiale en kulturele konteks waarin die metafore gebruik word. Die vernaamste betekenisse van die “beklee-” metafoor wat vanuit die semantiese, eksegetiese en kontekstuele studies na vore kom, kan soos volg saamgevat word: 1) dit staan meestal in ’n noue verband met die doop, 2) dit het meestal ’n wederkerige funksie as gevolg van die mediumvorm waarin dit hoofsaaklik gebruik word, en figureer binne ’n teologiese imperatiewe konteks waarby die subjek van die handeling persoonlik en bewustelik betrokke is, 3) dit word gebruik as metafoor om weerstand teen die bose te bied, 4) dit word in ’n eskatologiese konteks gebruik, 5) dit staan in ’n noue verband met die aktualisering van die nuwe identiteit in Christus, en 6) die sosiaal deelnemende karakter van die doopkandidaat tydens die doop word deur die “beklee-” metafoor gekonstitueer. Die betekenis van die “beklee-” tekste lewer nie net ’n bydrae om die doop by Paulus beter te verstaan nie, maar ook om die verstaan van die doop vanuit die perspektief van die belydenisdoop-tradisie sterker toe te lig. Die voorstelle wat gemaak word ten opsigte van die gesprek oor die doop fokus op die dieper teologiese betekenis van die doop, ’n beter begrip vir die vertrekpunte in die onderskeie dooptradisies, en die bydrae wat die studie van die “beklee-” metafoor by Paulus tot die debat maak.

Thesis (MTh (Old and New Testament))--University of Stellenbosch, 2006. / The aim of this thesis is to explore the trends that are found in commentaries on the book of Exodus and their appropriateness in the African context. The study also seeks to move from a socio-political understanding of Exodus as liberation theology to the cultural understanding of Exodus as African theology. The following three trends are found in modern commentaries on Exodus as explored by this thesis: • Historical-critical approach – dealing with the world behind the text or author centred criticism. Commentaries found under this group include those of M Noth (1962), TE Fretheim (1990), N Sarna (1991), B S Childs (1977) and WHC Propp (1999). • Literary-critical approach – this deals with the text itself or it is text centred. Commentaries found in this category include: W Brueggemann (1994), J G Janzen (1997) and C Houtman (1993). • Theological-critical approach – deals with the world in front of the text. Commentaries of GV Pixley (1987), J Durham (1987) and G Ashby (1998) are good examples of the latter named approach. Exploration into the study of the above listed three trends and their corresponding modern commentaries show that the commentaries are not fully appropriate in the context of Africa (except Ashby). This is so because the above modern commentaries have not directly addressed the ongoing issues of poverty, political, economic, oppression, marginalization, HIV / AIDS, cultural and social issues, famine, racial and sex discrimination, religious crises, and other epidemics and natural disasters prominently found in Africa - particularly among the third world countries. The modern commentaries mentioned above are indirectly relevant for Africa since the topics which they address, resonate with the readers and interpreters of Exodus in Africa. This resonance is possible if readers and interpreters of Exodus in Africa find similarities between modern commentaries and their own current context. The study also shows that the three trends found in modern commentaries on Exodus are dependent on one another to bring forth a meaningful interpretation. Based on this working relationship between the three trends mentioned above, it is suggested that the three trends should be considered in close connection with one another. Biblical interpretation in Africa must do justice to the literary, historical and theological aspects of the Bible to be meaningful and appropriate in Africa.

Thesis (MPhil (Old and New Testament))--Stellenbosch University, 2008. / The earliest written reference to the “Day of the Lord” is found in the book of Amos. Throughout the prophets, especially the Minor Prophets, the term becomes something of a Leitmotiv, either in those words or in abbreviations such as “that day”. The “Day of the Lord” was to be one of judgement on the enemies of Yahweh. Such judgement in Israelite thought applied to Israelite enemies. To be an enemy of Israel was to be an enemy of God since the Israelites were God’s chosen people. Shockingly, Amos included both Israel and Judah amongst his list of the nations God had declared he would punish. Judgement implied God’s wrath and punishment. This is variously depicted metaphorically as warfare, locust invasions, drought, fire and seismic events. Nations to be punished were those who warred against the Israelite kingdoms. Either they had been part of the Israelite mini-empire under David and Solomon and had broken political covenant, or, like Assyria and Babylon, they had practised cruelty against the people of God and against their other subject nations. The kingdoms of Judah and Israel were to be punished because they had broken the Sinai Covenant by becoming involved in worshipping images of the gods of the surrounding nations. Symbols of these gods were even set up in the Jerusalem Temple. They involved fertility cults which often practised temple prostitution. The Sinai laws were further disobeyed by the Israelites, who ignored ill-treatment of the poor, widows, orphans and aliens. While Amos was aware of the inevitability of judgement, others, like Hosea, were aware of God’s love. God longed for his people to repent and receive blessing. This created a tension in Israelite theology between the need for judgement, which God’s greatness and holiness required and God’s love, which desires to forgive and save. True repentance will bring forgiveness and salvation. Punishment may have to be endured, for example the Babylonian exile, but God will lead his people to salvation. An analysis of judgement and salvation being reconciled on the “Day of the Lord” is first made by looking at the Minor Prophets in a historical and literary context and then how redaction sought to form them into a nified “Book of the Twelve”. In doing so, various critical methods, especially Form Criticism and Canonical Criticism are discussed. In the “Book of the Twelve” the “Day of the Lord” proves to be the occasion when judgement and salvation occur. Judgement is necessary since it leads to acknowledgement of sin and repentance. Only the innocent and the repentant are saved. This involves a remnant of Israel and, later also applies to a gentile remnant which acknowledges YHWH. Eschatologically, the “Day of the Lord”, at first, seems imminent. Later it is seen as a future event under God’s control. At first it is believed the “Day” will usher in destruction of Israel’s enemies, the re-establishment of a united kingdom under a descendant of David and an everlasting time of peace and prosperity, free from control by enemy nations, from apostasy and social injustice. After the defeats of the Kingdom of Israel in the 8th century by Assyria and of Judah in the 6tth by the Babylonians, YHWH is understood as being the God of all nations who will use powerful (and sinful) nations to punish his people, while at the same time preparing their punishment at the hands of other nations. So Assyria is conquered by Babylon and Babylon by the Chaldeans. For many, after the return from Babylonian exile, salvation seems to have been accomplished. The failure of expectations after the return leads to the “Day of the Lord” being seen as an even more distant event. It begins to take on apocalyptic overtones and becomes a moment at the end of time when there is judgement with salvation for the faithful and repentant. God’s eternal reign is inaugurated. Belief in salvation is beginning to move from deliverance being part of earthly life to otherworldly existence with God . The seeming failure of the prophetic earthly ideal may have led to the end of prophecy as a recorded scriptural genre and to the redaction of that genre in post-prophetic times to bring the “Book of the Twelve” into line with contemporary deuteronomistic and priestly outlooks. The Israelite view of the “Day of the Lord” has become a belief that on that “Day” there will be judgement for those who have not repented and at the same time salvation for a remnant which has either remained faithful or has repented. It will usher in an eternal time of divine blessing for the saved who will be a new Israel. Sin leads to God’s earthly punishment. If there is no repentance, judgement becomes eternal.

Thesis (MPhil (Old and New Testament))--University of Stellenbosch, 2005. / This paper attempts an exploration and description of a hermeneutic of learned helplessness. Drawing on insights from both psychology and theology, it problematises the interaction that an individual believer can develop with the Bible and living a life of faith. Attempts to account for this situation involve biblical interpretation, the church and the pastoral care context. The body of the paper consists of four chapters, describing the four pillars supporting a hermeneutic of learned helplessness. The first chapter highlights certain of the difficulties that develop when the authority of the Bible is abused. The second chapter looks at the vocation of the pastor, and notes how lack of accountability and limited self-awareness can result in inadequate and harmful biblical interpretation. The third chapter highlights the negative effects of the neglect of emotion on individual faith and interaction with the biblical text, referring specifically to women. Finally, the fourth chapter identifies the tendency to regard morality as expressed primarily through behaviour, and to use the Bible as a book of rules. The combination of these four factors generates an environment in which a hermeneutic of learned helplessness can quickly develop in a Christian believer. This paper is an attempt to more clearly define my observations following work in the context of pastoral care and counselling. It is hoped that by clarifying the nature of the problem, this will prove to be the first step toward finding possible solutions.

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: Prosperity is an important theme in scripture and there is great diversity of perspectives regarding the place of wealth in the life of God’s people. This diversity is reflected in the variety of theological responses to wealth in the church, but the importance of this subject is not reflected in scholarship. Attempts to develop a positive theology of prosperity that does justice to the biblical data are surprisingly rare. There is a need for a careful biblical theology of prosperity. This study aims to lay the foundation of a fuller biblical theology, showing that conflicting biblical views of blessing, prosperity, and wealth can be unified if proper attention is given to certain roles, namely: blessing belongs within a God-man relationship defined by His grace and our dependence; the Promised Land is the exclusive environment in which blessing is promised; and blessing is not given mechanically while sin threatens, but rather the relationship must be forged through testing. This study is only the beginning of a biblical theology of prosperity, examining these roles by means of careful exegesis of four key chapters in the Old Testament from a range of bodies of literature. Firstly, the study of Genesis 12 shows that blessing is graciously offered to Abram as God’s response to the curse that accumulates through Genesis 1-11, and that blessing is intended to extend to the whole world. The blessings are based on a new God-man relationship into which Abram is called, but Abram immediately experiences the complexity of that relationship: though he acts faithfully, he meets with testing rather than prosperity, and this prompts his dependence upon God to falter. Deuteronomy 6 emphasises that covenant faithfulness is the guardian of the God-man relationship in which blessing is found. However, covenant-keeping does not merit favour; the chapter puts undeserved redemption from Egypt – grace – at its centre as the motivation of obedience. Jeremiah 32 is set in the midst of God’s enactment of curses that were promised for disobedience. However, out of the nation’s hopelessness, God speaks words of grace, consolation and New Covenant, a covenant in which hearts will not forget YHWH and blessing can be given unreservedly. Finally, Psalm 128 connects wisdom language (showing that fear of YHWH is the wise way of life that brings prosperity) with priestly blessing language (focusing the eyes of the blessed on the Giver). While God prospers those who fear Him, prosperity always operates within a complex relationship of grace and dependence. / AFRIKAANSE OPSOMMING: Voorspoed is ‘n belangrike tema in die Bybel en daar is ‘n groot verskeidenheid perspektiewe op die plek wat rykdom in die lewe van die volk van God inneem. Hierdie diversiteit word gereflekteer in die verskeidenheid van teologiese reaksies op rykdom in die kerk, maar die belang van hierdie onderwerp word nie in huidige navorsing gereflekteer nie. Pogings om ‘n positiewe voorspoedsteologie te ontwikkel wat reg laat geskied aan die Bybelse gegewens is verbasend skaars. Daar is ‘n behoefte aan ‘n noukeurige Bybelse voorspoedsteologie. Hierdie studie beoog om die grondslag te lê vir ‘n meer omvattende Bybelse teologie, wat reg laat geskied aan die teenstrydige Bybelse beskouings oor seëning, voorspoed en rykdom deur behoorlike aandag te skenk aan bepaalde verhoudings: seëning vorm deel van ‘n God-mens verhouding wat gedefinieer word deur God se genade en die mens se afhanklikheid; die Beloofde Land is die eksklusiewe omgewing waarbinne seëning beloof word; en seëning word nie outomaties verskaf wanneer sonde dreig nie, maar dit vorm deel van ‘n verhouding wat deur beproewing gelouter is. Die studie is slegs die begin van ‘n Bybelse voorspoedsteologie, waarvolgens die verskillende verhoudings deur middel van noukeurige eksegese van vier sleutelhoofstukke in die Ou Testament plaasvind. Ten eerste, die studie van Genesis 12 toon dat seëning vanuit genade aan Abraham deur God geskenk word as ‘n reaksie op die vervloeking wat in Genesis 1-11 opgebou het, en dat die seëning bedoel was om na die hele wêreld uit te brei. Die seëninge word gebaseer op ‘n nuwe verhouding tussen God en mens waartoe Abram geroep is, maar dat Abram onmiddelik die ingewikkeldheid van die verhouding beleef: hoewel hy gelowig optree, ervaar hy meer beproewing as voorspoed, en dit gee aanleiding dat sy afhanklikheid van God begin wankel. Vervolgens, Deuteronomium 6 beklemtoon dat getrouheid aan die verbond die verhouding tussen God-en-mens bewaar te midde waarvan die seëning gevind word. Tog, word die hou van die verbond nie ‘n manier om guns te verdien nie; die betrokke hoofstuk plaas die onverdiende en genadige verlossing vanuit Egipte in die sentrum van die motivering van gehoorsaamheid. Jeremia 32 word geplaas in die midde van God se uitvoering van vervloeking wat beloof was in reaksie op ongehoorsaamheid. Tog, te midde van die volk se gebrek aan hoop, spreek God sy woorde van genade, troos en ‘n Nuwe Verbond, ‘n verbond waarbinne JHWH nie vergeet sal word nie en waar seëning sonder voorbehoud geskenk kan word. Ten slotte, Psalm 128 lê ‘n verband tussen wysheidsuitsprake (wat aantoon dat die vrees van JHWH die verstandige lewenswyse is wat tot voorspoed lei) en priesterlike seëning bewerkstellig (wat die fokus van die geseënde op God as Gewer rig). Hoewel God voorspoed skenk aan die wie Hom vrees, funksioneer voorspoed altyd binne die komplekse verhouding van genade en afhanklikheid. / jme2013