The thesis of this dissertation is to explore the importance of Hebrew as contained in the Old Testament or Hebrew Canon, for a grasp of the spirituality or spiritualities of the people we encounter in these texts. Furthermore, to gauge the continued and extended importance of this language knowledge as it pertains to contemporary spirituality or spiritualities based upon these scriptures. This will be done with the laity and academia in mind and hence we will study these spiritualities as they pertain both to experience and academic enquiry. We will also explore the possible personal and societal transformation, which could result from such an investigation. In view of this, we will limit our scope to three test psalms all from Book I of the Psalter; and our assessment of the importance of Hebrew for Biblical Spirituality will be based on only three key areas, namely language, exegesis and continued meaning. / Christian Spirituality / M. Th. (Christian Spirituality)

German text / Nach grundsätzlichen Überlegungen zur Allgemeingültigkeit, Kultur- und Zeitbezo-genheit neutestamentlicher Aussagen untersucht die vorliegende Studie das Lehrver-bot der Frauen im gesamtbiblischen Kontext. Dadurch resultiert 1. Timotheus 2:12-14 als Schlüsseltext in der Frage, ob Frauen für den leitenden und lehrenden Dienst in der Gemeinde zugelassen sind. Hinweise für das richtige Verständnis von 1. Ti-motheus 2:12-14 sind Vergleiche mit anderen paulinischen Verweisen auf erzählte Ereignisse des Alten Testaments und ihre Funktion im jeweiligen Diskurs, die Wir-kungsgeschichte der Schöpfungsreihenfolge und von Evas Fall im Frühjudentum sowie die Funktion dieser Verweise in der Argumentation im 1. Timotheusbrief. Ab-schliessend wird 1. Timotheus 2:12-14 im Bezug auf den unmittelbaren Kontext un-tersucht. Die vorliegende Arbeit schließt, dass 1. Timotheus 2:12-14 trotz der Ver-weise auf die Schöpfungsreihenfolge und den Fall Evas nicht als allgemeingültig zu verstehen ist. / After general reflections on universal validity, and on the cultural and temporal set-ting of New Testament propositions, this study examines the prohibition on women teaching in Christian congregations in the context of the whole Biblical canon. From this perspective, 1 Timothy 2:12-14 offers a key role for the validity of women as leaders and teachers. Clues towards a correct understanding of 1 Timothy 2:12-14 are to be found in comparisons with references to Old Testament events and their par-ticular function in Pauline discourse, in reception of the order of creation and fall of Eve in early Judaism, and in the function of these references in the argument of 1 Timothy. Finally, 1 Timothy 2:12-14 is examined in view of its immediate context. The thesis concludes that, despite its reference to the order of creation and the fall of Eve, 1 Timothy 2:12-14 should not be understood as an absolute prohibition. / New Testament / M. Th. (New Testament)

German text / Nach grundsätzlichen Überlegungen zur Allgemeingültigkeit, Kultur- und Zeitbezo-genheit neutestamentlicher Aussagen untersucht die vorliegende Studie das Lehrver-bot der Frauen im gesamtbiblischen Kontext. Dadurch resultiert 1. Timotheus 2:12-14 als Schlüsseltext in der Frage, ob Frauen für den leitenden und lehrenden Dienst in der Gemeinde zugelassen sind. Hinweise für das richtige Verständnis von 1. Ti-motheus 2:12-14 sind Vergleiche mit anderen paulinischen Verweisen auf erzählte Ereignisse des Alten Testaments und ihre Funktion im jeweiligen Diskurs, die Wir-kungsgeschichte der Schöpfungsreihenfolge und von Evas Fall im Frühjudentum sowie die Funktion dieser Verweise in der Argumentation im 1. Timotheusbrief. Ab-schliessend wird 1. Timotheus 2:12-14 im Bezug auf den unmittelbaren Kontext un-tersucht. Die vorliegende Arbeit schließt, dass 1. Timotheus 2:12-14 trotz der Ver-weise auf die Schöpfungsreihenfolge und den Fall Evas nicht als allgemeingültig zu verstehen ist. / After general reflections on universal validity, and on the cultural and temporal set-ting of New Testament propositions, this study examines the prohibition on women teaching in Christian congregations in the context of the whole Biblical canon. From this perspective, 1 Timothy 2:12-14 offers a key role for the validity of women as leaders and teachers. Clues towards a correct understanding of 1 Timothy 2:12-14 are to be found in comparisons with references to Old Testament events and their par-ticular function in Pauline discourse, in reception of the order of creation and fall of Eve in early Judaism, and in the function of these references in the argument of 1 Timothy. Finally, 1 Timothy 2:12-14 is examined in view of its immediate context. The thesis concludes that, despite its reference to the order of creation and the fall of Eve, 1 Timothy 2:12-14 should not be understood as an absolute prohibition. / New Testament / M. Th. (New Testament)

Text in Afrikaans / Die proefskrif ondersoek die funksie van fonteine en putte in die religie van ou Israel. Die religie van die Hebreeuse Bybel word tradisioneel beskryf as 'n historiese religie waarin Jahwe, die god van Israel, fundamenteel gemoeid is met die verlossing van sy volk in die gang van die geskiedenis, terwyl die wêreld van die natuur van marginale belang is. Dit is egter duidelik dat die natuur in die vorm van haar grondwaterbronne 'n belangrike rol in ou Israel se leefwerêld gespeel het, nie alleen as lewegewende bronne in die droē fisiese Palestynse landskap nie, maar ook in hulle narratiewe en simboliese wêrelde. Fonteine en putte was kultiese plekke en heilige ruimtes waar teofanieē plaasgevind het, konings gekroon is, regsgedinge gevoer is, voorvadergeeste opgeroep is en die nageslag van ou Israel verseker is toe die voorvaders hulle toekomstige bruide by putte ontmoet het. Deur middel van die ou Nabye Oosterse ikonografie as hulpwetenskap in die interpretasieproses, is gevind dat die rede vir die sakrale waarde wat aan die waterbronne geheg is, opgesluit is in ou Israel se kosmologie wat hulle met hulle mitologies-gesinde en natuurvererende bure gedeel het. Daarvolgens ontspring fonteine uit die kosmiese onderaardse oeroseaan om lewe en vrugbaarheid te bring aan alles wat lewe. Die beeld het daartoe aanleiding gegee dat fonteine en putte metafories vir vroulike seksualiteit en vrugbaarheid gedien het. Die waterbronne tree ook as draers van hoop op. In verhale oor die wonderbaarlike ontstaan van fonteine in die wildernis deur lewensonderhoud aan die Israetiete tydens hulle woestynomswerwinge te voorsien. Ons kan met sekerheid aanneem dat ou Israel hulle watergate as lokaliteite van integrasie, sin en orde teen die aanslae van die chaosmagte ervaar het. Deur die eeue het die mensdom nagedink oor eksistensiele kwessles soos lewe en dood, vrugbaarheid en steriliteit, die redes vir rampe en oor wat die toekoms inhou. Dit is ten diepste religieuse vrae wat die vervloe bybelskrywers vir hulle tyd en omstandighede aangespreek het deur 'n refigurasie van Palestina se waterbronne. Grondliggend aan hierdie studie as 'n herevaluering van die natuur in die Hebreeuse Bybel om menslike wesens as deel van die natuur op te stel en nie as staande bo die natuur nie. / The dissertation investigates the function of springs and wells in the religion of ancient Israel. The religion of the Hebrew Bible has traditionally been descibed as a historical religion in which Yahweh, the god of Israel, was fundamentally concerned with the salvation of Yahweh's people In history in which the world of nature is of marginal interest. However, it is evident that nature in the form of its groundwater sources played an important role, not only as life giving sources in the arid physical environment of Palestine, but also in their narrative and symbolic worlds. Springs and wells served as cultic centres and sacred places where theophanies took place, kings were crowned, lawsuits conducted, ancestral spirits conjured up and the future progeny of Israel was ensured when patriarchs betrothed their future brides at wells. By means of ancient Near Eastern iconography as an interpretation aid, this study finds the reason for the sacred value attributed to groundwater sources in the cosmology of ancient Israel which she shared with her mythically-minded and nature-worshipping neighbours. Springs were believed to arise from the cosmic subterranean ooean to bring life and fertility to all living things. This image caused springs and wells to serve as metaphor of female sexuality and fertility. They also act as agents of hope in stories of miraculous springs in the desert which provide sustenance during the Israelites' desert wanderings. We can safely conclude that ancient Israel experienced their springs and wells as localities of integration, meaning and order amidst the threatening forces of chaos. Through the ages humankind reflected on existential questions regarding life and death, fertility and sterility, the reasons for disasters and what the future holds. These are profoundly religious questions addressed by the biblical authors for their time and circumstances by implementing a refiguration of the groundwater sources of Palestine. Ultimately this study serves to re-evaluate nature in the Hebrew Bible and to construe human beings not as standing above nature, but as part of nature. / Religious Studies and Arabic / D. Litt. et Phil. (Religious Studies)

This work is concerned with the word berith (covenant) in the historical and wisdom books of the Old Testament, and continues research done in previous articles on berith in the Pentateuch and the prophetic literature. The main aim is to discuss in some detail the texts containing the word berith in the historical and wisdom books of the Old Testament and to examine the meaning and use of the word in these writings. The interrelationships between berith and other words in the contexts in which they appear are explored and explained. Finally, berith in the historical and wisdom books usually refers to one of the covenants of the Pentateuch, and which of these is applicable in each case will also be discussed. / Old Testament & Ancient NE / M.Th. (Old Testament)

The ancient Near Eastern cultures and the Babylonian Talmud are examined to ascertain whether they can elucidate Biblical descriptions of disease (many of which are mentioned by the Talmudic rabbis in the course of their discussions) to render a better understanding of the Biblical text. Archaeological evidence can verify the existence of tuberculosis, gout and leprosy in Old Testament times because these diseases leave specific lesions on ancient bones. The ancient Israelites used amulets and incantations to ward off or treat illnesses despite Biblical prohibitions. This use was echoed in both the ancient Near Eastern cultures and in Talmudic times because some rabbis realised their effectiveness, but the majority doubted their usefulness. Idolatry, necromancy and sorcery were practiced and demons played a role in illness. Physicians, healers, herbal remedies, therapies and folk medicine in Biblical and Talmudic times are investigated. / Biblical Archaeology / M.A. (Biblical Archaeology)

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)

Despite its chequered interpretational history, the book of Shîr ha-Shîrîm (Song of Songs) in the Hebrew Bible and Christian Old Testament has still not come to its fullest religious potential. The reason is that it has mainly served relatively closed religious traditions defined by the exclusion of those that have reacted against it. As the text of Song of Songs itself does not explicitly testify to any religiosity, these communities have understood it religiously by projecting their own predetermined needs and beliefs onto it. The text does, however, suggest several layers in the history of its formation, representing different levels of consciousness and stages of religiosity. In the postmodern globalising context where the importance of interfaith understanding is increasingly realised and the nature of human religiosity is constantly redefined in terms of ever-broadening horizons, the religiosity of the book has been stretched as wide as possible by also taking into consideration the ancient contextual influences which could have left their traces on the unconscious mind of its author(s) and redactor(s). To this end, the transpersonal psychological theory of Kenneth Wilber as interpreted by Michael Washburn has been used. Wilber’s inclusive view of religiosity respects all its forms as developmentally appropriate expressions of experiences of the divine which should all be taken seriously. The explicit “absence” of the divine in Song of Songs has been so conspicuous that it has ironically made it more present and led to a greater search for the Ineffable whose whispering and footprints are discernible in relation to the level of consciousness. Exploring the religiosity of Song of Songs in this way then becomes an exercise in being more sensitive to the presence of the divine in all other areas of life as well. Traditional polarities such as sexuality and religiosity are dissolved at the same time and proven to coincide as two aspects of the same experience. Not only does erotic love open one’s eyes to the divine in nature as the body of God, but one also encounters the divine in the body. / Old Testament & Ancient Near Eastern Studies / D. Th. (Old Testament)

The thrust of this study proceeds from the presupposition that first, the Cush texts of the Old Testament which may be used as a conduit for finding `Africa' in the Bible have generally been `ignored' or not given the priority they deserve especially by traditional western biblical scholarship. Second, that when, however, they have been accorded a `token paragraph or two', the interpretations given more often than not tend to portray a negative image of the African Cush. As a result, those of African ancestry who tend to trace their identity (however that term is understood) and historical roots to the biblical Cush tend to take offence at such interpretations. They perceive them as a deliberate attempt to `de-Africanize' or `de-emphasize' the African presence in and contribution to the Bible. This thesis argues that there are serious consequences for `de-Africanizing' the Bible, especially for the African peoples. This constitutes the fundamental argument in chapter one. To highlight the problem dogging the Cush texts even more, a sample excursion into the works of the major interpreters of the Cush texts is offered. As a result of this, two groups of scholars emerge: the Eurocentric on one hand, and the Afrocentric on the other. It is observed that each of the two groups more or less interprets the texts from its own cultural perspective. This is basically the subject matter of chapter two. Against this background, the researcher is consequently obligated to return to the sources and, in so doing, attempts another re-reading of all the fifty-six Cush texts from the historical-critical perspective, as well as from other perspectives. This is carried out with the intention of developing an interpretative model which, first of all, does justice to all the Cush texts, thereby offsetting what traditional western biblical scholarship has hitherto done; and which, second, attempts to offer an interpretation of the Cush texts which tries to take into consideration both Eurocentric as well as Afrocentric perspectives and concerns. In this way, a balance of sorts is struck. This is the main focus of chapters three, four and five, which comprise the main corpus of this thesis. The approach employed in the analysis of the Cush references is a `thematic' one. In other words, texts are grouped according to their presumed `themes' and are analyzed under the subtitles of `Preliminary remarks' and `Analytical remarks'. The former generally focus on literary matters such as those pertaining to the grammar and syntax of the MT, although to a certain extent are also interpretative. The latter attempts an explanation of the given reference as the main focus, but also takes into consideration the views of other scholars. This is how all the references are treated. The MT however is the pivot around which all the analyses hinge. The procedure is `fluid', however, in that there is much overlapping of the arguments put forward. Finally, a conclusion summarizing the findings related to all the references belonging to one thematic group is provided at the end of each chapter. The last chapter, which comprises the conclusion to the whole thesis, focuses on the importance and challenges of the Cush texts for Africa. In this connection a way forward is also proposed as to how such texts may be organized and read with some sense in a context of higher learning such as that which obtains in an African University. / Biblical and Ancient studies / D. Th. (Old Testament)

Thesis (MTh)--Stellenbosch University, 2001 / ENGLISH ABSTRACT: This research is a study of the promise of land in the Old Testament. Special emphasis is given to what theological-ethical implications the nature, conditions, and purpose of the promise of land entail - what it meant to the Israelites and what it means to us today. The scope of this thesis is the Old Testament in its final form (here the 39 books of the Protestant Bible). However, the study is mainly based on the narratives and prophetic literature, as the promise of land is mostly found in these texts. A careful study of the natures of the four land covenant texts of Genesis 15 and 17 (Abrahamic covenant), Exodus 19-24 (Sinaitic covenant; cf. Dt 5:6-18; 12-16),2 Samuel 7:5-29 (Davidic covenant), and Jeremiah 31:31-34 (new covenant) will show that Yahweh's promise (gift) of land to Abraham and his descendants (the Israelites) in the Old Testament is conditional. Possession and continual possession of the promised land will depend on the Israelites' observance of the stipulations of the land covenants. In order to possess and continually possess the land, the Israelites must worship Yahweh exclusively, live a holy life, pursue righteous and justice, share the land equally among themselves, and care for the land according to the will of the giver. Failure to observe these stipulations will result in losing the land (exile). Israel failed and was exiled. But that was not the end. The promise of land is also the promise of restoration (to the land) if the Israelites return to the Lord. Return, they did, and were restored to the promised land. All these conditions apply (some of them analogously orland metaphorically) to us today as we live on this planet earth, God's creation-gift. The purpose of the promise of land is for blessing - both material blessing of wellbeing and spiritual blessing of knowing and worshipping Yahweh God. This blessing is for both the Israelites and the whole world. By promising a land to the Israelites, God wants to use the promised land and its people as a standard measure for other lands and nations. In this way, the promise of land is not so much a privilege as it is a responsibility. On the one hand, the promise of land gives the Israelites, for that matter, other peoples as well, a spatial-ethnical identity, which entails the need to respect every people's ethnic identity and their "God-given" land. On the other, the promised land is not exclusively for the Israelites, it is a place where other peoples (aliens) may also live (Eze 47:21- 23). This inevitably challenges us to strive towards a peaceful coexistence and sharing of resources including land regardless of color, creed, and language. The promised land, for that matter, the whole earth, is God's collective gift to the whole humanity. Therefore every human has a right to the land. The earth, God's creation-gift, if shared and managed according to the will of the giver, is enough to provide a home to everyone and meet his or her needs. / AFRIKAANSE OPSOMMING: Hierdie navorsing bestudeer die landbelofte in die Ou Testament. Spesiale klem word gele op die teologies-etiese implikasies ten opsigte van die aard, voorwaardes en doel van die belofte - en die betekenenis daarvan vir die Israeliete en vir ons vandag. Die bestek van hierdie tesis is die finale vorm van die Ou Testament (hier die 39 boeke van die Protestantse Bybel), maar die fokus val op die verhalende en profetiese literatuur, waarin die landsbelofte meeste aangetref word. Noukeurige analise van die aard van die vier land-verbond tekste van Genesis 15 en 17 (Abraham-verbond), Eksodus 19-24 (Sinai-verbond; vgl. Deut 5:6-18; 12-16),2 Samuel 7:5-29 (Dawid-verbond), en Jeremia 31 :31-34 (nuwe verbond) toon dat Jahwe se belofte (gawe) van land aan Abraham en sy nakomelinge (die Israeliete) in die Ou Testament voorwaardelik is. Die huidige en toekomstige besit van die beloofde land vereis dat die Israeliete die voorskrifte van die landverbond nakom. Om die land te kan eien en die eienaarskap daarvan voort te sit, moet die Israeliete Jahwe uitsluitlik aanbid, 'n gewyde lewe voer, reg en geregtigheid nastreef, die land eweredig met mekaar dee! en omsien daama ooreenkomstig die wil van die gewer. Om te faal in die nakom van hierdie opdragte sal veroorsaak dat die land weerhou word (eksiel). Israel het misluk, en is in ballingskap gevoer. Dit was egter nie die finale woord nie. Die belofte van land impliseer ook die belofte van herstel (restorasie van die land) indien die Israeliete hulle tot die Here sou terugkeer. Dit het hulle gedoen, en die beloofde land is aan hulle terugbesorg. Hierdie voorskrifte geld ook vandag vir ons (sommige weI analogies en/of metafories) waar ons die planeet aarde, God se skeppingsgawe, bewoon. Die doel van die landsbelofte is seen, beide as materiele welvaart en geestelike seen in die ken en aanbied van Jahwe God. Hierdie seen geld vir die Israeliete soos ook vir die ganse wereld. Deur land te beloof aan die Israeliete, bepaal God dat dit gebruik moet kan word vir alle inwoners as 'n standaardmaatstaf ook vir ander lande en nasies. Op die manier is die beloofde land nie slegs 'n voorreg nie maar ook 'n verantwoordelikheid. Enersyds bied die beloofde land aan die Israeliete, soos ook vir ander mense, 'n ruimtelike etniese identiteit, wat meebring dat alle etniese identiteite en hulle "Godgegewe" grond respek verdien. Andersyds geld die landsbelofte nie uitsluitlik vir die Israeliete nie, dit is 'n ruimte waar ook ander mense (vreemdelinge) mag woon (Eze 47:21-23). Dit stel onvermydelik aan ons 'n uitdaging tot vreedsame naasbestaan en verdeling van hulpbronne insluitend grond, benewens verskille in kleur, godsdiens en taal. Die beloofde land, trouens die hele aarde, is God se kollektiewe gawe aan die hele mensdom. Daarom is elke persoon geregtig op land. Die aarde, God se skeppings gawe, is toereikend om vir elkeen 'n tuiste te verskaf en aan sy of haar behoeftes te voldoen, mits dit gedeel en bestuur word volgens die wil van die gewer.