Thesis (Th. M.)--Dallas Theological Seminary, 1998. / Includes bibliographical references (leaves 57-58).

Thesis (Th. M.)--Dallas Theological Seminary, 1998. / Includes bibliographical references (leaves 57-58).

Thesis (Th. M.)--Dallas Theological Seminary, 1998. / Includes bibliographical references (leaves 57-58).

Thesis (M.A.)--Covenant Theological Seminary, 1996. / Includes abstract. Includes bibliographical references (leaves 77-80).

The Hebrew words (cherub) and (seraph) are well-known terms, but it is unclear exactly to what they refer. Many sources agree that the word cherub refers to a composite creature such as a griffin, sphinx or winged bull. Less research has been done on the meaning of the word seraph. This study employs a textual and iconographic analysis to attempt to reconstruct a picture of what the authors of the Hebrew Bible had in mind when they wrote about cherubim and seraphim. Every text in the Hebrew Bible mentioning one of these words is listed, translated and analysed with the aid of various sources. Special attention is paid to texts that discuss cherubim or seraphim at length, such as the description of the Ark of the Covenant in Exodus, the visions of cherubim in Ezekiel and the reference to seraphim in Isaiah. Artefacts from certain cultures and dating within a specific timeframe, depicting composite creatures, are studied and analysed. Possible depictions of seraphim are identified, using information from the texts of the Hebrew Bible and through analogy with widely-accepted depictions of cherubim. The study contends that where cherubim were seen as winged composite creatures with parts of two or more of the eagle, lion, ox/bull and human, seraphim was a term used to describe winged composite creatures including parts of the serpent. It is also argued that seraphim are generally not associated with dragonlike composite creatures because of the negative connotations that modern symbolism has of snakes and dragons, and that the ancient Hebrews did not necessarily share this view. / Afrikaans: Die Hebreeuse woorde (gerub) en (seraf) is bekende terme, maar dit is onduidelik waarna hulle verwys. Baie bronne is dit eens dat die woord gerub verwys na ‘n gedierte met buitengewone en verskillende saamgestelde liggaamsdele soos ‘n griffioen, ‘n sfinks of ‘n gevleulde bul. Minder navorsing is al gedoen oor die betekenis van die woord seraf. In hierdie studie word ‘n tekstuele en ikonografiese analise benut om te poog om ‘n beeld te rekonstrueer van wat die skrywers van die Hebreeuse Bybel in gedagte gehad het toe hulle geskryf het oor gerubs en serafs. Elke teks in die Hebreeuse Bybel wat een van hierdie woorde gebruik, word gelys, vertaal en geanaliseer deur ander bronne ook te benut. Spesiale aandag word gegee aan tekste wat breedvoerig oor óf gerubs óf serafs handel, soos die beskrywing van die Verbondsark in Eksodus, en die visioene van gerubs in Esegiël en van serafs in Jesaja. Artefakte van bepaalde kulture en wat binne ‘n sekere tydraam gedateer kan word, wat diere uit saamgestelde dele uitbeeld, word bestudeer en geanaliseer. Moontlike uitbeeldings van serafs word geïdentifiseer deur gebruik te maak van inligting in tekste van die Hebreeuse Bybel en deur middel van analogie met algemeen aanvaarde uitbeeldings van gerubs. Die studie beoog om aan te dui dat waar die gerubs beskou was as gevleuelde gediertes bestaande uit saamgestelde gedeeltes met twee of meer dele van ‘n arend, ‘n leeu, bul en mens, verwys die term seraf gewoonlik na ‘n gevleuelde gedierte wat dele van ‘n slang bevat. Dit word ook geargumenteer dat serafs nie algemeen met ‘n draakagtige gevleulde gedierte geassosieer is nie weens die negatiewe konnotasies wat geheg word aan slange en drake in moderne simbolisme en dat die antieke Hebreërs nie noodwendig hierdie beskouing gedeel het nie. / Dissertation (MA)--University of Pretoria, 2009. / Ancient Languages / MA / Unrestricted

Thesis (Th. M.)--Dallas Theological Seminary, 2000. / Includes bibliographical references (leaves 73-76).

Thesis (Th. M.)--Dallas Theological Seminary, 2000. / Includes bibliographical references (leaves 73-76).

Thesis (Th. M.)--Dallas Theological Seminary, 2000. / Includes bibliographical references (leaves 73-76).

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: This research is a synchronic reading of Exodus that investigates the “traces of Joseph’s bones” in the Exodus narratives. The Exodus is depicted in this narrative as Joseph’s funeral procession. Moses carries Joseph’s bones up from the land of Egypt when the Exodus begins (Exod. 13:19) and the sons of Israel bury the bones in the land of Canaan at the end of Exodus (Jos. 24:32). That is, the texts portray the Exodus as the journey of Joseph’s bones from Egypt to the Promised Land. However, the texts offer only a trace of the bones at the beginning and at the end of the narrative. In this study an inter-textual approach to the biblical texts is used to interpret the Ark of the Covenant as the coffin containing Joseph’s bones in the desert. A faithful testator who strongly believed God’s promise intended the narrative of the solemn journey as a way of handing over his faith to his audience as a form of testament. The audience keeps and performs the testament as testamentary executors. Joseph’s funeral narrative is interpreted in this study by focusing on the text itself. The end of the narrative is reached with the burial of the bones as recorded in the book of Joshua. This construction suggests that the burial is a fulfillment of Joseph’s testament, but not the ultimate fulfillment thereof. The testament also has a bearing on further texts beyond the sixth book of Hebrew Bible. This narrative construction also has potential for interpretation in contemporary Christianity. The construction of the narrative reveals to the reader that God was the real executor behind the testamentary executors. The study therefore suggests that the church is a community which stands in continuation with the testamentary executors of the Old Testament. Joseph’s funeral narrative finds renewed fulfillment in the Christian church when expecting the real Executor again. This study concludes with some suggestions for the Church of how the fulfillment of Joseph's testament can be facilitated in contemporary contexts. / AFRIKAANSE OPSOMMING: Hierdie navorsing verteenwoordig ‘n sinkrone lees van die Eksodusverhaal waarin die “aanduidings van Josef se beendere” bestudeer word. Die Eksodus word in hierdie verhaal uitgebeeld as Josef se begrafnisprosessie. Moses dra Josef se beendere op vanuit Egipte waar die Eksodus begin (Eks. 13:19) en die seuns van Israel begrawe die beendere in die land van Kanaän aan die einde van die Eksodusverhaal (Jos. 24:32). Dit wil sê, die tekste beeld die Eksodus uit as die reis van Josef se beendere van Egipte na die Beloofde Land. Die tekste bied egter slegs ‘n spoor van die beendere aan die begin en aan die einde van die verhaal. ’n Inter-tekstuele benadering tot die Bybeltekste word in hierdie studie gebruik om die Verbondsark te interpreteer as die kis met Josef se beendere in die woestyn. ‘n Getroue erflater wat ten sterkste in God se belofte glo het die verhaal van die plegtige reis bedoel as 'n manier waardeur die erflater sy geloof aan sy gehoor in die vorm van 'n testament oorlewer. Die gehoor bewaar en voer die testament uit as testamenêre eksekuteurs. Josef se begrafnis narratief word in hierdie studie geïnterpreteer deur op die teks self te fokus. Die einde van die narratief word bereik met die begrafnis van die beendere waarvan in die boek Josua vertel word. Hierdie konstruksie suggereer dat die begrafnis die vervulling van Josef se testament is, maar dat dit nog nie die finale vervulling daarvan is nie. Die verhaal oor die erflating beïnvloed ook die verdere tekste na die sesde boek van die Hebreeuse Bybel. Hierdie narratiewe konstruksie toon ook potensiaal vir interpretasie in die hedendaagse Christendom. Die opbou van die narratief onthul aan die leser dat God die eintlike uitvoerder agter die testamentêre uitvoerders was.Die studie suggereer dus dat die Kerk ’n gemeenskap is wat in kontinuïteit staan met die testamentêre uitvoerders van die Ou Testament. Josef se begrafnis narratief vind hernude vervulling wanneer die Christelike kerk opnuut die Uitvoerder van die testament verwag. Die werk sluit af met enkele voorstelle oor hoe die uitvoering van hierdie testament in kontemporêre kontekste gefasiliteer kan word.

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