In this dissertation, I explore the history of research of John 10: 1-18, I attempt to make a contribution to the understanding of this very important chapter in John by using Literary Theory for exegetical purposes, draw some conclusions with regard to the Christology of John and open some avenues of the understanding of the significance of the shepherd metaphor for our own context. In John's own time, this chapter definitely had social, religious as well as political significance. I attempt to determine how these facts interact with Jeremiah 23: 1-8 and Ezekiel 34: 1-6. I also draw some conclusions which may serve as guidelines in our own context and especially our own pastoral needs in the situation of conflict in our society, leaders who lead the flock of God astray and the need of unity among Christians. / Thesis (M.Theol.)-University of Durban-Westville, 1994.

Thesis (MTh (Old and New Testament))--University of Stellenbosch, 2006. / The present study focuses on the difficulties surrounding the identification of an object and subject for the discipline of Old Testament theology. The goal thereof is to address these difficulties by establishing the legitimacy of an interdisciplinary engagement therewith. In order to achieve this goal the significance of the Greek translations of the Jewish scriptures, the Septuagint, for determining the object and subject of Old Testament theology is pursued. The problems surrounding the object of study in Old Testament theology are identified and discussed in terms of both canon and text. The advent of Canon criticism, with its focus on the nature, function and history of the biblical canon, as well as the study of the recent textual discoveries in the area surrounding the Dead Sea, have rendered previous consensus regarding the formation of the biblical canon(s) and the history of the biblical texts problematic. This necessitates a thorough reconsidering of the scope of the term “Old Testament”, and consequently, the basis on which the discipline of Old Testament theology is practiced. The rise to prominence of a so-called new or postmodern epistemological situation and the resulting influence of developments and shifts in literary studies on Biblical criticism, coupled with new challenges within the historical study of the biblical texts and a rediscovery of the importance of Wisdom literature forces upon the Old Testament theologian the responsibility to indicate and clarify the relationship between the Old Testament and divine revelation. Consequently, the nature of the Old Testament’s theology, and therefore, the subject of study in the discipline of Old Testament theology come under scrutiny. The focus of the study subsequently shifts to topics treated in the study of the Septuagint in order to indicate how these relate to the problems plaguing the discipline of Old Testament theology. Issues relating to the proper use of terminology in Septuagint-studies, theories of the origin of the Septuagint, and the techniques that were employed in translating the Semitic source texts of the Jewish scriptures into Greek, occupy the student in this regard. As a result, the legitimacy of employing insights from Septuagint-studies in delineating the object and subject of study in Old Testament theology is demonstrated. The final chapter identifies several overtures for furthering the study of the significance of the Septuagint for Old Testament theology in general. A number of methodological problems in the latter can be subsumed under the twin heading of the scope of the “Old Testament” and the nature of its theology. Chapter 36 of the Greek translation of the book of Job acts as a brief case study in order to demonstrate the suggestions that are made in this concluding chapter of the study.

The Old Testament is the story of Yahweh and His Covenant relationship with His people Israel. Many other Ancient Near Eastern (ANE) peoples are mentioned in the context of their relationship to Israel. This Covenant relationship which began with Abraham had a core component, the gift of land (Gen 12:7), the Promised Land. The Covenant was ratified at Mount Sinai where the terms, the Ten Commandments were given to Israel. Core to the terms was the obligation that Israel would serve no other god but Yahweh and without any representative image. Israel must be a monotheistic people. Only then would they retain the Promised Land. The Promised Land was occupied by the Canaanites. The Canaanites though difficult to identify with precision, were a people whose religious cult was the direct opposite of Yahwism. They worshipped Baal the fertility god. The fertility cult was a belief that there is no absolute being but a universal realm with a womb of fertility. This womb is the source of fertility and the gods are the agents. In the land of Canaan, Baal was the agent of fertility. The wealth and fertility of the land, crops, livestock, and humans was attributed to Baal. Baal was worshiped through the fertility cult which had cult personnel like prophets, and temple prostitutes. The fertility cult had festivals in which sympathetic magic was performed to induce the gods into action. This magic involved cultic sex and wine consumption in honor of Baal. The Canaanites were driven out of the land lest they influence Israel to copy their ways. This would violate the Covenant and Israel would be ejected out of the land because the occupation was based on keeping the Covenant. There were no strict conditions of obedience in Baal worship like in the Covenant. Baal offered them release from „Covenant Obedience‟ to indulge in sensuality while enjoying the blessings. In the end, the Baal fertility cult had such a negative impact on the Covenant that Israel was ejected out of the Promised Land and deported into the Babylonian Exile as seen in the book of Jeremiah / Old Testament and Ancient Near Eastern Studies / D. Th. (Old Testament)

The Old Testament is the story of Yahweh and His Covenant relationship with His people Israel. Many other Ancient Near Eastern (ANE) peoples are mentioned in the context of their relationship to Israel. This Covenant relationship which began with Abraham had a core component, the gift of land (Gen 12:7), the Promised Land. The Covenant was ratified at Mount Sinai where the terms, the Ten Commandments were given to Israel. Core to the terms was the obligation that Israel would serve no other god but Yahweh and without any representative image. Israel must be a monotheistic people. Only then would they retain the Promised Land. The Promised Land was occupied by the Canaanites. The Canaanites though difficult to identify with precision, were a people whose religious cult was the direct opposite of Yahwism. They worshipped Baal the fertility god. The fertility cult was a belief that there is no absolute being but a universal realm with a womb of fertility. This womb is the source of fertility and the gods are the agents. In the land of Canaan, Baal was the agent of fertility. The wealth and fertility of the land, crops, livestock, and humans was attributed to Baal. Baal was worshiped through the fertility cult which had cult personnel like prophets, and temple prostitutes. The fertility cult had festivals in which sympathetic magic was performed to induce the gods into action. This magic involved cultic sex and wine consumption in honor of Baal. The Canaanites were driven out of the land lest they influence Israel to copy their ways. This would violate the Covenant and Israel would be ejected out of the land because the occupation was based on keeping the Covenant. There were no strict conditions of obedience in Baal worship like in the Covenant. Baal offered them release from „Covenant Obedience‟ to indulge in sensuality while enjoying the blessings. In the end, the Baal fertility cult had such a negative impact on the Covenant that Israel was ejected out of the Promised Land and deported into the Babylonian Exile as seen in the book of Jeremiah / Old Testament and Ancient Near Eastern Studies / D. Th. (Old Testament)

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)

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)