Summaries in English and Afrikaans / Text in Afrikaans / Die boek Job verwerp vergelding as enigste verklaringsbeginsel van goed en kwaad, maar sluit vergelding en beloning nie heeltemal uit nie: Onmiddellike straf op sonde is onversoenbaar met God se genade, maar indien daar volhard word in kwaad, sal God dit uiteindelik straf net soos Hy uiteindelik die goeie beloon. Die klem op 'n histories-kritiese uitleg van die boek Job, het in die verlede daartoe gelei dat die moontlike literere eenheid van die boek dikwels uit die oog verloor is. Hoewel die boek sander enige twyfel saamgestel is uit verskillende bronne, impliseer dit nie noodwendig dat die auteur nie sy bronne tot 'n sinvolle geheel gei'ntegreer het nie. Die boek Job toon tekens dat dit hoofsaaklik die werk van een auteur was wat sy. bron(ne) net as 'n vertrekpunt gebruik het, maar nogtans 'n heeltemal nuwe werk gekomponeer het met 'n basiese eenheid in struktuur en inhoud. Histories-kritiese eksegete beskou gewoonlik die redevoerings met die drie vriende en die Godsrede as 'n eenheid, maar beskou die raamvertelling en die Elihu-rede as afsonderlike bronne met 'n eie siening van die teodisee-probleem. Die boek Job moet egter as 'n literere-eenheid verstaan word, met 'n enkele geintegreerde standpunt oor die teodisee-probleem. Die raamvertelling kan in sy huidige vorm slegs in samehang met die poetiese deel verstaan word en hied nie 'n afsonderlike siening oor die teodisee-probleem nie. Die Elihu-karakter vervul 'n antler funksie in die boek as Job se drie vriende. Die Elihu-rede vorm 'n hegte eenheid met die res van die boek en hied 'n inleiding tot die Godsrede. Die Godsrede kan gebruik word as 'n samevatting van die Job-auteur se standpunt oor die teodisee-probleem. / The book Job rejects retribution and reward as the only principle for explaining good and evil, but acknowledges it's existence: Immediate punishment for sinning can not be reconciled with the love of God, but repeated wrongdoing will ultimately be punished by God, just as the good will be rewarded. In the past the emphasis on a historical critical explanation of the book Job, possibly caused that the literary entity of the book was overlooked. Even though the book is definitely compounded from different sources, it doesn't necessarily mean that the author did not integrate these sources to a meaningful entity. There are certain aspects in the book that indicate that the book was written by one author who used his source(s) as a basis, from which he created a new narrative. In this new creation, the contents and structure of all parts form a basic entity. Historical critical exegetes usually see the speeches of Job's three friends and the Lords' Speeches as an entity. The framework and the Elihu speeches though, are seen as coming from different sources with it's own view on the problem of theodicy. The book Job must, however, be seen as a litermy entity with one integral viewpoint on the problem of theodicy. Although Elihu plays a different role from that of the three friends of Job, his speeches are tightly interwoven with the rest of this book and he can be seen as the forerunner of the Speeches of the Lord. The Speeches of the Lord can be used as a summary of the author's viewpoint on the problem of theodicy. / Th.D.(Old Testament)

Summaries in English and Afrikaans / Text in Afrikaans / Die boek Job verwerp vergelding as enigste verklaringsbeginsel van goed en kwaad, maar sluit vergelding en beloning nie heeltemal uit nie: Onmiddellike straf op sonde is onversoenbaar met God se genade, maar indien daar volhard word in kwaad, sal God dit uiteindelik straf net soos Hy uiteindelik die goeie beloon. Die klem op 'n histories-kritiese uitleg van die boek Job, het in die verlede daartoe gelei dat die moontlike literere eenheid van die boek dikwels uit die oog verloor is. Hoewel die boek sander enige twyfel saamgestel is uit verskillende bronne, impliseer dit nie noodwendig dat die auteur nie sy bronne tot 'n sinvolle geheel gei'ntegreer het nie. Die boek Job toon tekens dat dit hoofsaaklik die werk van een auteur was wat sy. bron(ne) net as 'n vertrekpunt gebruik het, maar nogtans 'n heeltemal nuwe werk gekomponeer het met 'n basiese eenheid in struktuur en inhoud. Histories-kritiese eksegete beskou gewoonlik die redevoerings met die drie vriende en die Godsrede as 'n eenheid, maar beskou die raamvertelling en die Elihu-rede as afsonderlike bronne met 'n eie siening van die teodisee-probleem. Die boek Job moet egter as 'n literere-eenheid verstaan word, met 'n enkele geintegreerde standpunt oor die teodisee-probleem. Die raamvertelling kan in sy huidige vorm slegs in samehang met die poetiese deel verstaan word en hied nie 'n afsonderlike siening oor die teodisee-probleem nie. Die Elihu-karakter vervul 'n antler funksie in die boek as Job se drie vriende. Die Elihu-rede vorm 'n hegte eenheid met die res van die boek en hied 'n inleiding tot die Godsrede. Die Godsrede kan gebruik word as 'n samevatting van die Job-auteur se standpunt oor die teodisee-probleem. / The book Job rejects retribution and reward as the only principle for explaining good and evil, but acknowledges it's existence: Immediate punishment for sinning can not be reconciled with the love of God, but repeated wrongdoing will ultimately be punished by God, just as the good will be rewarded. In the past the emphasis on a historical critical explanation of the book Job, possibly caused that the literary entity of the book was overlooked. Even though the book is definitely compounded from different sources, it doesn't necessarily mean that the author did not integrate these sources to a meaningful entity. There are certain aspects in the book that indicate that the book was written by one author who used his source(s) as a basis, from which he created a new narrative. In this new creation, the contents and structure of all parts form a basic entity. Historical critical exegetes usually see the speeches of Job's three friends and the Lords' Speeches as an entity. The framework and the Elihu speeches though, are seen as coming from different sources with it's own view on the problem of theodicy. The book Job must, however, be seen as a litermy entity with one integral viewpoint on the problem of theodicy. Although Elihu plays a different role from that of the three friends of Job, his speeches are tightly interwoven with the rest of this book and he can be seen as the forerunner of the Speeches of the Lord. The Speeches of the Lord can be used as a summary of the author's viewpoint on the problem of theodicy. / Th.D.(Old Testament)

Text in Afrikaans / Die bydrae van die lsraelitiese wysheidsliteratuur word in die teologiese nadenke oor die wese sowel as die regverdigheid van God in 'n groot mate onderbenut gelaat. Dit hoef egter nie so te wees nie. lndien die wysheid van Israel teen die agtergrond of breer konteks van die ontwikkeling in die konvensionele oud-Oosterse wysheid en vanuit 'n toepaslike orienteringspunt benader word, kan die betekenis daarvan histories en eksegeties op so 'n wyse ontsluit word dat die relevansie met betrekking tot die teologiese gesprek oor God en die teodisee aangetoon kan word. In die lig hiervan word die kritiese wysheid van Israel aan die hand van 'n elliptiese ordeningsbeginsel, wat enersyds die heerskappy van God en andersyds die moontlikheid van gemeenskap tussen God en mens as wentelpunte het, histories en eksegeties ondersoek. Verskillende reaksies op 'n gemeenskaplike ervaring van God se transendensie word in die lsraelitiese wysheid gehandhaaf en ontwikkel. Al word die terme 'transendensie', 'immanensie' en 'teodisee' nerens in die wysheidstekste van Israel gebruik nie, kom die motiewe nogtans voor. Die alternatiewe wat gehandhaaf en uitgewerk word, beklemtoon die verband tussen godsbeskouing en die ervaring van God as of verwyderd of immanent. Op soek na die balans tussen die transendensie en immanensie van God, bied die kritiese wysheid van Israel wel 'n perspektief waarin so 'n omvangryke ervaring van die wese van God moontlik is dat die beperkinge van rasionaliteit, en daarom ook vrae wat uit die teodisee-vraagstuk voortvloei, oorkom kan word. / The contribution of the sapiential literature of ancient Israel to theological reflection on both the essence and the justice of God is to a large extent neglected. This need not be the case. If Israelite wisdom is approached from a suitable vantage point and against the background or in the wider context of the sapiential movement in the ancient Near East, it becomes possible to historically and exegetically unravel the meaning and relevance of Old Testament wisdom in theological discussion of God and theodicy. In this light a historical and exegetical exploration of Israel's critical wisdom is undertaken with the aid of an elliptical guiding principle in which the supreme lordship of God is the one focal point, and the possibility of intimate communion between God and humans the other. Different reactions to a common experience of the transcendence of God are maintained and developed in the wisdom of ancient Israel. Although the terms 'transcendence', 'immanence' and 'theodicy' are never used in their wisdom texts, the motifs themselves did occur. The connection between the God concept and the experience of God as either remote or immanent, is emphasized by the alternatives which are developed in both the conventional and critical wisdom. In search of balance between the transcendence and immanence of God, the critical wisdom of Israel does offer a perspective within which comprehensive experience of the essence of God is possible to such an extent that the limitations of rationality, and therefore also the questions emanating from the riddle of theodicy, can be exceeded. / Biblical and Ancient Studies / Th. D. (Ou Testament)

No description available.

Text in Afrikaans / Die bydrae van die lsraelitiese wysheidsliteratuur word in die teologiese nadenke oor die wese sowel as die regverdigheid van God in 'n groot mate onderbenut gelaat. Dit hoef egter nie so te wees nie. lndien die wysheid van Israel teen die agtergrond of breer konteks van die ontwikkeling in die konvensionele oud-Oosterse wysheid en vanuit 'n toepaslike orienteringspunt benader word, kan die betekenis daarvan histories en eksegeties op so 'n wyse ontsluit word dat die relevansie met betrekking tot die teologiese gesprek oor God en die teodisee aangetoon kan word. In die lig hiervan word die kritiese wysheid van Israel aan die hand van 'n elliptiese ordeningsbeginsel, wat enersyds die heerskappy van God en andersyds die moontlikheid van gemeenskap tussen God en mens as wentelpunte het, histories en eksegeties ondersoek. Verskillende reaksies op 'n gemeenskaplike ervaring van God se transendensie word in die lsraelitiese wysheid gehandhaaf en ontwikkel. Al word die terme 'transendensie', 'immanensie' en 'teodisee' nerens in die wysheidstekste van Israel gebruik nie, kom die motiewe nogtans voor. Die alternatiewe wat gehandhaaf en uitgewerk word, beklemtoon die verband tussen godsbeskouing en die ervaring van God as of verwyderd of immanent. Op soek na die balans tussen die transendensie en immanensie van God, bied die kritiese wysheid van Israel wel 'n perspektief waarin so 'n omvangryke ervaring van die wese van God moontlik is dat die beperkinge van rasionaliteit, en daarom ook vrae wat uit die teodisee-vraagstuk voortvloei, oorkom kan word. / The contribution of the sapiential literature of ancient Israel to theological reflection on both the essence and the justice of God is to a large extent neglected. This need not be the case. If Israelite wisdom is approached from a suitable vantage point and against the background or in the wider context of the sapiential movement in the ancient Near East, it becomes possible to historically and exegetically unravel the meaning and relevance of Old Testament wisdom in theological discussion of God and theodicy. In this light a historical and exegetical exploration of Israel's critical wisdom is undertaken with the aid of an elliptical guiding principle in which the supreme lordship of God is the one focal point, and the possibility of intimate communion between God and humans the other. Different reactions to a common experience of the transcendence of God are maintained and developed in the wisdom of ancient Israel. Although the terms 'transcendence', 'immanence' and 'theodicy' are never used in their wisdom texts, the motifs themselves did occur. The connection between the God concept and the experience of God as either remote or immanent, is emphasized by the alternatives which are developed in both the conventional and critical wisdom. In search of balance between the transcendence and immanence of God, the critical wisdom of Israel does offer a perspective within which comprehensive experience of the essence of God is possible to such an extent that the limitations of rationality, and therefore also the questions emanating from the riddle of theodicy, can be exceeded. / Biblical and Ancient Studies / Th. D. (Ou Testament)