Thesis (MPhil (Old and New Testament. Bible Interpretation))--University of Stellenbosch, 2006. / This study deals with discipleship as a challenge to the church in the twenty first century, with the Gospel of Mark as a starting-point. Discipleship is after all the heart of the Gospel of Jesus Christ. It embraces the whole of the church’s existence; identity and integrity. Evans (2001:30) exclaims: “To be a true disciple, one must accept the fate of the Master; and the Master’s fate is inextricably bound up with his identity, purpose, and mission. True Discipleship cannot emerge in isolation from true Christology.”

Thesis (MPhil (Ancient Studies. Centre for Bible Interpretation and Translation in Africa))--University of Stellenbosch, 2007. / Reading the creation narratives in Genesis 1 and 2, one encounters two totally different renditions. The two creation narratives agree that God created the universe and that God blesses his creation in abundance. But why did the Hebrews need two creation stories so different in style? Gen. 1-2:4a seized my interest and I wanted to explore not only the milieu in which it was written, but also to read it against the creation narratives of the ancient Near East. The research was done religioushistorically. An insight had to be gained in the function and role of mythology within a cultural system and after distinguishing between folk sagas, legends and myths, different types of myths, as well as some perspectives on myths had to be investigated. Creation themes such as creation by birth, by struggle or victory, by action or activity as well as creation through the spoken word were encountered in the various creation narratives studied. Ancient Near East cosmogonies such as the variety of Egyptian cosmogonies, as well as Mesopotamian creation epics have been considered. Hittite myths were also considered, but here the result was the discovery of an extended pantheon with virtually no creation references. Thereafter I have concentrated on the cosmogony of the Hebrew Bible and the position, structure and understanding of Gen. 1-2:4a. Most creation stories revert to bloody violence between the gods. The God of the Hebrews is a God of order – from chaos he creates more than order, he creates beauty. The subsequent survey of the conception of humankind in the near Ancient East, proved to be varied as well as interesting, some with remarkable parallels. My interest was extended to placing the creation narrative of Gen. 1-2:4a in the modern era, by attempting to gain insight into the “Big Bang” theory, as well as Creationism and Evolution movements. Many motives were deducted by the research, but the idea of God creating in a “Godly” manner (bārā') and not merely give order to pre-created creations through struggle was unique. Human beings were created as the pinnacle of creation, and made to live in a relationship with their Creator.

Theses (MPhil (Ancient Studies. Centre for Bible Interpretation and Translation in Africa))--University of Stellenbosch, 2007. / The so-called Isaiah Denkschrift (Isa 6:1-9:6) is seen by many scholars as the personal memoirs of the prophet during the time of the Syro-Ephraimitic war. The aim of this study is to investigate the related issues in this periscope within the framework of the Denkschrift. The aim of this study is to investigate the phenomenon of prophecy in the Ancient Near East and to study how this phenomenon manifests in Isa 6:1-9:6. This study examines the biblical and non- biblical literature relating to this phenomenon with the objective to gain an understanding of the text and the world behind the text. The exegetical process of the study also studied the historical background as it is found in the Denkchrift (Isa 6:1-9:6). The literature investigation of the study focuses on prophecy as it is found in the Hebrew Bible as well as in cross-cultural settings such as the West Semitic, Old Babylonian, Neo- Assyrian and Egypt cultures. It is eminent that in the Ancient Near East prophecy in the different cultures shows parallels and differences in the manifestation thereof. Within the corpus of the phenomenon of prophecy in the Ancient Near East, the study analyses the calling of Isaiah to become a prophet to the people of Judah. Isaiah 6 reports the prophetâ s vision of the heavenly divine council, his purification and the commission to prevent the repentance of the people and the resolve of Yahweh to punish them. Another unit within the Denkschrift addresses the symbolic action behind the naming of Isaiahâ s children within the Syro-Ephraimitic crisis. Chapters 7:3 and 8:1-4 records the circumstances surrounding the symbolism as part of Isaiahâ s prophecy when he prophecy to king Ahaz. The interlinking relationship between Isaiah and king Ahaz is visible in the Denkschrift as an issue in the understanding of Isaiahâ s prophecy and speeches. Chapter 7, 8 and 9 records the tension in the relationship and the study explores the significance thereof in the pending crisis. The literature study shows that this relationship can be interpreted in different ways and the aim is to compare these literary findings. The investigation of Isaiah 6:1-9:6 construe a prophetic message of disaster, judgement and doom but similarly also presents a message of promises, hope and future expectations. This message is still a message needed in a modern world today.

Thesis (MPhil (Ancient Studies. Centre for Bible Interpretation and Translation in Africa))--University of Stellenbosch, 2006. / This thesis explores the invitation and promise extended by Jesus in John 7:37-39 from the Jewish perspective against the background of the water libation ceremony that takes place during the Feast of Tabernacles, with the aim of offering an enriched interpretation of the text for Christian believers. Traditionally the words of Jesus in verses 37 and 38 are interpreted according to verse 39 as a reference to the pouring out of the Holy Spirit after Jesus has been glorified. Such an interpretation does not take into account the Jewish background against which the text is set. The work gives a broad overview of the unique contents and message of the Gospel of John. The genre of the gospel is discussed, the author and the origin of the work are considered, as are the world of the author and the first readers, the composition of the text, the language and language usage and the purpose of the work. A consideration of the interpretations of John 7:37-39 given by other commentators is offered in detail. Questions resulting from the text are discussed, such as which day is meant by the phrase “the last and greatest day of the feast” in verse 37, and, who is meant to be the source of the living water promised by Jesus in verse 38: Jesus himself or the believer. The historical background of the Feast of Tabernacles is explored. The institution of the feast as a harvest festival as well as the connection of the feast with the exodus from Egypt and the re-institution of the Law after the Exile are considered. The elements of the feast as expressed in the text of the Old Testament are discussed and references to the feast in the texts of the Old and New Testaments are supplied. The symbolism of water in the Old and New Testament is studied. Water is used as a symbolic expression of God’s power in the creation narrative and in God’s presence in nature. In the Old Testament water is also used as evidence of God’s blessing but when water is withheld it is seen as a symbol of God’s judgement. My own interpretation of John 7:37-39 first considers the text as a narrative against the larger background of the Gospel of John, and second uses a socio-historical perspective of the passage with a consideration of the location of Jesus’ invitation against the backdrop of the events of the feast. The situation of the ‘new’ South Africa after 1994 is described and the general feeling of pessimism amongst white South Africans is explored in the light of reports in the media and letters to newspaper editors. A parallel is drawn with the situation of the Jewish festival goers in John 7:37-39 to suggest that Jesus’ promise can also be applied to white South Africans to generate a positive feeling and a new identity. The conclusion is reached that the new life of blessing as promised by the text should not stop with the receivers but should flow through them to be a blessing to others.

<p>Archbishop KG Hammar has attracted attention for his liberal position in theology. His view on the role of language and communication is central in several books and articles he has published as leader of the Church of Sweden. One of his main theses is the fact that meaning is created in the encounter between text and reader. He often reiterates: God is relation. This non-traditional dynamic stance has a broad impact not only on theology. It also affects the view of church formation and leadership as well as bible interpretation and the concept of sacramentality. The paper traces the pervasive consequence in this thinking.</p>

Archbishop KG Hammar has attracted attention for his liberal position in theology. His view on the role of language and communication is central in several books and articles he has published as leader of the Church of Sweden. One of his main theses is the fact that meaning is created in the encounter between text and reader. He often reiterates: God is relation. This non-traditional dynamic stance has a broad impact not only on theology. It also affects the view of church formation and leadership as well as bible interpretation and the concept of sacramentality. The paper traces the pervasive consequence in this thinking.

Thesis (MA)--Stellenbosch University, 2005. / ENGLISH ABSTRACT: Those who follow the research of the last century concerning verbal aspect, will realize the importance of this topic for the understanding of the input of the author / speaker in the written or spoken word, because verbal aspect gives the specific view of the author / speaker on an action. However, the input of the author is not unqualified, but takes place within certain grammatical and contextual parameters. Within these parameters the author has the freedom to give actions which occur within the written or spoken word, a specific colour. As a result of short definitions of the aspect of the different Greek tenses, I was able to identify six different aspectual uses for both the aorist and the imperfect which agreed with the chosen definitions. The Acts of the Apostles was used to test the tenability of the definitions and the aspectual uses. Only with extensive analysis can the theory be confirmed. Apart from the fact that Acts is an extensive book, it has the additional advantage that the writer regularly alternates between different genres (narrative and speech). In this way the analysis of the theory can be concentrated further by investigating whether aspectual changes occur between the different genres. Analysis of the proposed theory demonstrated firstly that the author does not use the Greek tenses haphazardly, but that he consciously makes use of the aorist and imperfect indicative. The aorist is used especially to represent events or acts in totality and as completed; the imperfect is used to represent events or acts in progress and as processes. The analysis also confirmed that the author applies the aorist and the imperfect in different ways. The identified aspectual uses of both these tenses could be recognized throughout the whole book. Although the author probably did not work with definitions and aspectual uses, he was clearly aware of verbal aspect and the different ways in which an action can be portrayed. The analysis finally demonstrated that a change in genre (from narrative to speech or the other way round) often also effects a change in verbal aspect. In this way the author portrays his specific view on actions within their context. The most frequent aspectual use of the aorist, is the aorist used to portray acts as completed actions in their totality (in both narratives and speeches) and the aorist to portray the key moments of the story (largely in narratives). The most frequent aspectual use of the imperfect, is the imperfect to show actions in progress (often in narratives) and the imperfect to sketch the background (largely in narratives). From the above we can draw the conclusion that the author of Acts uses the aorist and imperfect aspectually, while also considering the alternation between genres. / AFRIKAANSE OPSOMMING: Wie die navorsing van die laaste eeu oor verbale aspek in die Griekse werkwoord nagaan, kry 'n besef van die belang van hierdie onderwerp vir die verstaan van die skrywer / spreker se inset in die geskrewe of gesproke woord. Verbale aspek gee naamlik die spesifieke perspektief van die skrywer / spreker op die handeling weer. Die inset van die skrywer is egter nie ongekwalifiseerd nie, maar vind plaas binne bepaalde grammatikale en kontekstuele merkers. Binne hierdie merkers het die skrywer die vryheid om aan handelinge, wat binne die geskrewe of gesproke woord voorkom, 'n spesifieke kleur te gee. Na aanleiding van kort definisies van die aspek van die verskillende Griekse tydvorme, spesifiek die aoristos en die imperfektum, was ek in staat om ses aspektuele gebruike onder beide die aoristos en die imperfektum te identifiseer wat in ooreenstemming was met die gekose definisies. Handelinge van die Apostels moes dien as toetsingsmateriaal vir die houdbaarheid van die definisies en die aspektuele gebruike. Slegs deur omvangryke analise kan die teorie bevestig word. Behalwe dat Handelinge 'n omvangryke boek is, het dit verder die voordeel dat die skrywer op 'n gereelde basis tussen genres (narratief en redevoering) wissel. Op dié manier kan die analise van die teorie verder toegespits word om te ondersoek of daar aspektuele veranderinge optree tussen die verskillende genres. Die analise van die voorgestelde teorie het eerstens aangetoon dat die skrywer nie slegs lukraak van Griekse tydvorme gebruik maak nie, maar bewustelik met onderskeidelik die aoristos en die imperfektum indikatief omgaan. Die aoristos word veral gebruik om gebeure of handelinge in totaliteit weer te gee en as voltooid voor te stel; die imperfektum word gebruik om gebeure of handelinge in hul voortgang weer te gee en as proses voor te stel. Die analise het tweedens bevestig dat die skrywer beide die aoristos en die imperfektum aspektueel verskillend aanwend. Die geïdentifiseerde aspektuele gebruike van beide hierdie tydvorme kon deur die hele boek herken word. Alhoewel die skrywer waarskynlik nie met definisies en aspektuele gebruike gewerk het nie, was hy duidelik bewus van verbale aspek en die verskillende maniere waarop 'n handeling weergegee kan word. Die analise het derdens getoon dat 'n verandering van genre (van narratief na redevoering of andersom) meestalook 'n verandering van verbale aspek te weeg bring. Op hierdie manier gee die skrywer dus sy spesifieke perspektief op handelinge binne hul konteks weer. Die mees frekwente aspektuele gebruike vir die aoristos is die aoristos om handelinge as voltooide aksies in hulle totaliteit weer te gee (verdeel tussen narratiewe en redevoerings) en die aoristos om die hoofmomente van die verhaal weer te gee (grotendeels in narratiewe). Die mees frekwente aspektuele gebruike vir die imperfektum is die imperfektum om voortgaande aksies aan te toon (dikwels in narratiewe) en die imperfektum om agtergrond te skilder (grotendeels in narratiewe). Ons kan dus die gevolgtrekking maak dat die skrywer van Handelinge die aoristos en imperfektum aspektueel aanwend, en daarbyook afwisseling tussen verskillende genres in ag neem.

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Thesis (MPhil)--Stellenbosch University, 2003. / ENGLISH ABSTRACT: The New Testament passage that treats the dynamics of the marriage relationship most extensively is Ephesians 5:21-33. This passage is embedded in the Ephesian domestic code, which employs a conventional form used widely in the first-century Mediterranean world and which consequently reflects a patriarchal hierarchy. Does this, however, imply that Ephesians is advocating a marriage relationship that is patriarchal and hierarchical, or does this passage point beyond the particular first-century cultural context to a loftier ideal? Scholars are today divided in their assessments of Ephesians 5:21-33. Some regard the passage as a reactionary accommodation to the status quo, while others excuse this social conformity as being necessitated by a struggle for survival in a hostile first-century world. This thesis seeks to re-read Ephesians 5:21-33 rhetorically against the background of the socio-historical context of the first-century Mediterranean world and prevailing perspectives on the status of women, domestic social structures, and marriage. It takes into consideration the general rhetorical thrust of Ephesians as a whole, the particular way in which Ephesians 5:21-33 is framed textually, as well as the structure, content and uniquely Christological context. Such a re-reading shows that the conventional household code of the first century is in fact infused with a radical transformative ethos which subtely, but significantly, challenges the patriarchal hierarchy. For, it invites readers to step into a new, alternative reality in Christ, thereby entering a place of ongoing reorientation in their marriage relationships, embracing an attitude of mutual submission and other-centred service towards each othera marriage relationship modeled on the relationship between Christ and the church. This points to the conclusion that it is this transformative ethos in Ephesians 5:21-33 that is transculturally normative rather than the first-century patriarchal hierarchy in which it is embedded. This has profound implications for pastoral ministry in present-day South Africa, for readers from more traditional backgrounds often read this passage as simply reinforcing the patriarch ally hierarchical status quo, while readers from less traditional backgrounds may tend merely to dismiss it as archaic and irrelevant. In reality, the transformative ethos of Ephesians 5:21-33 provides an ongoing challenge to both authoritarian hierarchical marriage structures on the one hand, and laissez faire egalitarian marriage relationships on the other, while holding out a compelling vision - a vision of a magnificent other-centred marriage partnership under the lordship of Christ. / AFRIKAANSE OPSOMMING: Efesiërs 5:21-33 is by uitstek dié gedeelte in die Nuwe Testament wat die dinamika van die huweliksverhouding op die mees uitgebreide wyse behandel. Hierdie gedeelte is onlosmaaklik verbonde aan die Efesiese huisreëls, wat weer gebaseer is op die konvensionele vorm wydverspreid in die eerste-eeuse Mediterreense wêreld, en weerspieël gevolglik 'n patriargale hiërargie. Die vraag is egter of hierdeur geïmpliseer word dat Efesiërs 'n patriargale en hiërargiese huweliksverhouding verkondig, of wys hierdie gedeelte, verby die bepaalde eerste-eeuse kulturele konteks heen, na 'n hoër ideaal? Geleerdes is vandag verdeeld in hulle beoordeling van Efesiërs 5:21-33. Sommige beskou die gedeelte as 'n behoudende aanpassing van die status quo, terwyl ander hierdie sosiale behoudendheid verskoon as genoodsaak deur die stryd om oorlewing in 'n vyandige eersteeeuse wêreld. Hierdie tesis beoog om Efesiërs 5:21-33 retories te herlees teen die agtergrond van die sosio-historiese konteks van die eerste-eeuse Mediterreense wêreld en die heersende sienings van die status van vroue, huishoudelik-sosiale strukture en die huwelik. Dit neem in aanmerking die algemene retoriese strekking van Efesiërs as geheel, die bepaalde tekstuele omraming van Efesiërs 5:21-33, sowel as die struktuur, inhoud en unieke Christologiese konteks. So 'n herlees toon dat die konvensionele huishoudelike kode van die eerste eeu in werklikheid besiel was met 'n radikaal herskeppende etos wat op subtiele, maar betekenisvolle, wyse die patriargale hiërargie uitdaag. Want, dit nooi lesers om 'n nuwe, alternatiewe werklikheid in Christus te betree vanwaar hulle hulself voortdurend kan heroriënteer in hul huweliksverhouding, en 'n houding van wedersydse onderworpenheid en ander-gesentreerde diens aan mekaar aanvaar - 'n huweliksverhouding gemodelleer op die verhouding tussen Christus en die kerk. Só 'n herlees lei tot die gevolgtrekking dat dit hierdie herskeppende etos van Efesiërs 5:21- 33 is wat transkultureel normatief is, eerder as die eerste-eeuse patriargale hiërargie waaraan dit onlosmaaklik verbonde is. Dit bring diepgaande implikasies vir die pastorale bediening in die hedendaagse Suid-Afrika mee, want lesers met 'n meer tradisionele agtergrond lees dié gedeelte dikwels as 'n versterking van die patriargale, hiërargiese status quo, terwyl lesers met 'n minder tradisionele agtergrond mag neig om die gedeelte bloot af te maak as argaïes en irrelevant. In werklikheid voorsien die herskeppende etos van Efesiërs 5:21-33 'n volgehoue uitdaging aan beide outoritêr-hiërargiese huwelikstrukture aan die een kant, en laissez faire gelykmakende huweliksverhoudinge aan die ander kant, terwyl dit 'n dwingende visie voorhou - 'n visie van 'n heerlike ander-gesentreerde huweliksvennootskap onder die heerskappy van Christus.

Thesis (MPhil)--Stellenbosch University, 2002 / ENGLISH ABSTRACT: During the history of Israel the concept of "purity" had developed as a way in which God's people could honour his holiness and draw nearer to him, as a sanctified nation. By the time of Jesus, in Second Temple Judaism, the purity system had become restrictive. This had been influenced by political and social developments, including an increased desire to withdraw from Hellenistic and other factors which were seen as contaminating the integrity of Judaism. There were diverse perceptions regarding the achievement of the purity of Israel, including militaristic confrontation and expulsion of alien occupation forces, stricter adherence to the Law and, in some cases, total withdrawal from general society (such as at Qumran). It was, however, particularly the Pharisaic imposition of the supplementary oral tradition, supposed to clarify the written Law, which imposed hardship on those who, through illiteracy or inferior social status, were unable to meet all the minute provisions which would ensure ritual purity. The expansion of the Law of Moses by the commentary of the rabbis, which over time became the entrenched oral "tradition of the fathers", was originally intended to promote access to God by clarifying obscure points of the Law, in the pursuit of purity. However, this oral tradition had, in fact, become an instrument of alienation and separation of the ordinary people not only from the Pharisees, who considered themselves as the religious elite, but also from God. The common people, that is, a large section of the population, felt rejected and on the outside of both religious and social acceptance. On the material level they also suffered under a heavy tax burden, from both Temple and State, which aggravated their poverty. It was this situation which Jesus confronted in his mission to change the ideological climate and to reveal the Kingdom of God as being accessible to all who accepted the true Fatherhood of God, in penitence and humility. He denounced the hypocrisy which professed piety but which ignored the plight of those who were suffering. Hark 7 : 1-23 symbolizes the difference between the teaching and practice of Jesus and that of the Pharisees, and provides metaphorically a pattern of Christian engagement which is relevant in the South African situation today. The Christian challenge is to remove those barriers, both ideological and economic, which impede spiritual and material well-being within society. By active engagement, rather than by retreating to the purely ritualistic and individualistic practice of religion, the realization of the Kingdom of Heaven, as inaugurated by Jesus, will be advanced. / AFRIKAANSE OPSOMMING: Gedurende die geskiedenis van Israel het die konsep van reinheid ontwikkel as 'n wyse waarin die die volk van God Sy heiligheid kan eer en tot Hom kan nader, as 'n geheiligde volk. Teen die tyd van Jesus, tydens Tweede Tempel Judaïsme, het die reinheid sisteem beperkend geword. Dit is beïnvloed deur politieke en sosiale ontwikkelinge, insluitende 'n toenemende drang om te onttrek van Hellenistiese en ander faktore, wat beskou is as 'n besoedeling van die integriteit van Judaïsme. Daar was diverse persepsies aangaande die uitvoering van die reinheid van Israel, insluitende militaristiese konfrontasie en die uitwerping van vreemde besettingsmagte, strenger onderhouding van die Wet en in sekere gevalle, totale onttreking van die algemene samelewing (soos by Qumran). Tog was dit in besonder die Fariseërs se oplegging van bykomende mondelinge tradisie, veronderstelom die geskrewe Wet te verhelder, wat ontbering veroorsaak het vir die wat as gevolg van ongeletterdheid of minderwaardige sosiale status nie in staat was om aan elke haarfyn bepaling, wat rituele reinheid sou verseker, te voldoen nie. Die uitbreiding van die wet van Moses deur die kommentaar van die rabbies, wat met verloop van tyd die ingegrawe mondelinge "tradisie van die vaders" geword het, was oorsproklik bedoel om toegang tot God te verseker, deur die verheldering van onduidelike aspekte van die wet, in die nastreef van reinheid. Hierdie mondelinge tradisie het egter 'n instrument van vervreemding geword en skeiding gebring tussen gewone mense en die Fariseers, sowel as die wat hulleself beskou het as die religieuse elite. Dit het egter ook skeiding gebring tussen mense en God. Die gewone mense, dit is die meerderheid van die bevolking, het verwerp gevoel en aan die buitekring van beide religieuse en sosiale aanvaarding. Op materiële vlak het hulle ook gelyonder die juk van swaar belasting, van beide die Tempel en die Staat, wat hulle toestand van armoede vererger het. Dit was hierdie situasie wat Jesus gekonfronteer het in sy strewe om die ideologiese klimaat te verander en om die Koninkryk van God te openbaar as toeganklik vir almal wat die ware Vaderskap van God aanvaar, in berou en in nederigheid. Hy het die skynheiligheid verwerp wat aanspraak maak op vroomheid, maar die toestand van die lydendes ignoreer. Markus 7:1-23 simboliseer die verskil tussen die onderrig en die praktyk van Jesus en dié van die Fariseërs en voorsien metafories 'n patroon van Christelike verbintenis, wat relevant is binne die eietydse Suid-Afrikaanse konteks. Die uitdaging aan die Christendom is om die skeidslyne te verwyder, beide ideologies en ekonomies, wat geestelike en materieële welsyn binne die gemeenskap belemmer. Deur aktiewe betrokkenheid, eerder as om bloot te onttrek tot die suiwer ritualistiese en individualistiese beoefening van religie, sal die realisering van die Koninkryk van die Hemel soos ingehuldig deur Jesus, bevorder word.