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)

This study is a critical analysis of Carl Gustav Jung's interpretation of the book of Job. It presents first the methodological approach adopted in Jung's reading of the book of Job and the epistemology at the basis of his enterprise. It then explores the biographical context of Jung's writings on the book of Job followed by the reconstruction of Jung's interpretation of it with reference not only to Antwort auf Hiob ( Answer to Job) published in 1952, but also to other writings. A series of critiques addressed to Jung's reading of the book of Job are analyzed and followed by a careful study of key concepts of Jung's psychology necessary to properly situate his understanding of the book of Job. The latter is the bulk of this study and emphasizes the relevance of the notion of the self and of the individuation process. All this provides the background for an exploration of the positive aspect of the unconscious. Doing so is necessary to put in a new light the experience of Job, and thus the suffering of the righteous or the innocent. The conclusion widens the issue concerning the reality of evil and suffering in its relation to the divine according to Jung, and it suggests some possible research topics for further examination.

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)

This dissertation seeks to interpret Gideon's response in Judg 8:23 and Jotham's fable in Judg 9:7-15 within the context of the book of Judges. The book of Judges has recently been seen as an apology for the Davidic monarchy. Studies that have advocated this perspective have focused on the prologue (Judg 1:1-3:6) and epilogue (Judg 17-21) where there appears to be a focus on the tribe of Judah and an explicitly pro-monarchial refrain. These studies have largely neglected Gideon's response and Jotham's fable, which have been described by some scholars as two of the most anti-monarchial texts in the entire Old Testament. This dissertation analyzes both the book of Judges as a whole and these two texts in particular, with the aim of establishing the notion that the book of Judges contains a coherent message concerning monarchy from start to finish. Chapter 1 establishes the methodology used in the present study. The methodology employed is a literary-exegetical and theological analysis of the text from a synchronic perspective. Chapter 2 surveys the history of interpretation of the book of Judges with a focus on Gideon's response and Jotham's fable. Chapter 3 places the composition of the book within its life-setting arguing that the book was likely composed during David's early reign. Chapter 4 looks at the ideology of monarchy within the entirety of the book of Judges. Chapter 5 provides a detailed literary analysis of the plot of the Gideon narrative and the characterization of Gideon. This is done to establish the Gideon is an unreliable character and that his response in 8:23 cannot be considered as a theological axiom that is to be trusted. Chapter 6 provides a detailed literary analysis of the plot of the Abimelech narrative along with a discussion of the characterization of both Jotham and Abimelech. This chapter argues that the purpose of Jotham's fable is to serve as a curse against Abimelech and the lords of Shechem and is not anti-monarchial in nature. Chapter 7 provides a summary of the contents of the dissertation with final reflecting thoughts.

The story of Sarah and Hagar has been treated as one of the foundational stories for the nation of Israel. Yet, Paul, in one deft allegory, will attempt to overturn centuries of theological and historical interpretation. Against other interpretations, I argue that Paul’s untraditional uniting of Hagar, Sinai, and the present Jerusalem together was accomplished through the interpretive key provided in 4:23: the one who comes from a slave has been born because of the flesh, and the one who comes from a free woman has been born through the promise. Paul no longer reads the story of Sarah and Hagar through a lens of separation based on physical realities, but rather through the lens of promise and flesh, as helpfully stated in 4:23. Ishmael was not “cast out” because of his sinfulness or supposed ethnic deficiencies, but rather because he was born “κατὰ σάρκα” and not “δι᾽ ἐπαγγελίας.” These comparative realities are not introduced here in the allegory for the first time; rather, Paul has been building these comparisons as his primary argument since the foundational 2:15-21. This dissertation, therefore, not only interprets the allegory in consideration of the lens of 4:23, but seeks to set the argument within both the thematic and schematic content of Galatians. While the first chapter summarizes and categorizes the typical interpretations of the difficult Galatians 4:21-5:1, the second chapter seeks to critique these approaches to the allegory. The value of applying Paul’s interpretive lens (Gal 4:23) to the allegory is argued for in the third chapter. By using the hermeneutical lens of 4:23, many of the allegory’s difficulties are eased, and the meaning and import of the allegory is clarified. The fourth chapter seeks to set the allegory within the epistle, both thematically and schematically, centering the main propositio around Paul’s remarks to Peter in Galatians 2:15-21. Finally, the last chapter looks at some limited applications of the thesis to OT hermeneutics, specifically in literal and allegorical readings of the Sarah/Hagar incident.

M.A. (Religious Studies) / Please refer to full text to view abstract

In modern times German authors have made ample use of the Job-theme. The study examines the transformations that the story of Job has undergone in German narrative and dramatic works from Leopold von Sacher-Masoch's Der neue Hiob (1878) to Fritz Zorn's Mars (1977). The most striking feature of these works lies in their diverse characterization of the Job-figure. As a mythical figure he remains synonymous with the sufferer, but he may be characterized as patient or impatient, humble or arrogant, innocent or guilty, rich or poor, courageous or cowardly; he may be a Jew or a Christian, a Nazi or an anti-Nazi, a believer or an agnostic. The authors have retained most of the characters included in the Old Testament story. The Job-figure usually has a wife (who doubts and despises God), a number of children (who die in an impending disaster), and several friends (who accuse him of wrong-doing). Concerning the plot, most writers have excluded any prologue in heaven. The suffering of the Job-figure (usually brought on by the loss of loved ones, by physical pain and by mental agony) is always central to the story. More often than not, however, the modern Job-figure exhibits a form of impatience and impiety once misfortune has struck. A theophany (literal confrontation with God) does not occur, but a divine agent may be provided in the form of a dream or a vision, or indirectly by nature. An epilogue (the restoration of Job's health, possessions and children) is usually omitted, but some authors imply a renewal of Job, so as to suggest a purpose for and a hope after his arduous trials. / Arts, Faculty of / Central Eastern Northern European Studies, Department of / Graduate

No description available.

The purpose of this study is to determine, in so far as is possible, the views held by various leaders of the Latter-day Saints relative to Adam; and more especially, the official doctrine of the Church as to his place in its theology. The problem is based, in part, on the divergent, and oft times bitter, claims and counter-claims of members, ex-members, and non-members of the Church of Jesus Christ of Latter-day Saints over "Mormon" teachings concerning Adam in the light of a certain address given by president Brigham Young in 1852. Indeed, this address, and the man who gave it, remain the focal point of much discussion to this day. From time to time, articles, anti-Mormon in spirit and purpose, appear attacking the Latter-day Saints and citing the aforementioned address as irrefutable evidence of the "blasphemous beliefs" of Mormonism in general, and its concept of God and man's relationship to him in particular. It is hoped that this study will prove of some value in establishing the actual doctrines of the Church, thus revealing the truth - whatever that truth may be. It is in that spirit that this thesis hase been written; the writer trusts that it will be received in a like one.

Text in Afrikaans / "Teksbetekenis" staan sedert die opkoms van strukturalisme in die middelpunt van die diskussie in literere Kringe. Die ontwikkeling van lesersgeorienteerde teoriee en die opkoms van die konsep van "intertekstualiteit" het veral bygedra tot die bevraagtekening van die opvatting dat tekste 'n "eintlike" betekenis "het". In konserwatiewe kerklike kringe word daar egter nog baie gemaak van die Skrif as 'n regulatiewe dokument met een sensurerende eintlike of korrekte betekenis. Die opvatting is ook dat prediking Skrifprediking moet wees waarin slegs die Skrifwoord 'n plek het. Die opvatting strook nie met literere insigte nie. In hierdie studie word sekere aspekte van die literere gestalte van die Masoretiese 1 Konings 21 ontleed en die resultaat hiervan vergelyk met soortgelyke analises van die weergawe van die verhaal in vertalings (LXX, Vulgaat, Wycliffe, Purvey, en die Geneva Bible), oorvertellings (deur Josefus en Lukas), kommentare (in die kantlyne van Purvey-en Geneefse vertalings), preke en in 'n akademiese artikel. Die bevinding is dat elke weergawe, ongeag die genre daarvan, die verhaal op een of ander manier verander het en dat interpretasies wissel van mindere uitbouings tot die skep van nuwe verhale. Die situasie van die interpreteer- der het telkens die interteks gevorm wat 'n nuwe vertelling laat ontstaan het. Hoewel tekste betekenis mag he (wat dit moontlik maak om hulle met mekaar te vergelyk) is elke interpretasie 'n kontekstualisering wat onvermydelik 'n nuwe teks produseer. Die bevinding bring konserwatief-teologiese definisies van Skrifbeskoulike konsepte soos kanon, kanoniese betekenis, Skrifgesag en Skrifprediking ernstig in gedrang en noodsaak dringende herbesinning op daardie terreine / Since the rise of structuralism "textual meaning" has been at the centre of the literary debate. The formation of reader orientated theories and a concept like "intertextuality" contributed a great deal to the questioning of the idea that texts "have" a "real" meaning. However, in conservative church circles much is still being made of scripture as a regulative document with one censuring "real" or correct meaning. The conviction is, further, that preaching should be "scriptural", that is, sermons should only repeat what Scripture says. This view does not tally with insights gained from current literary theory. In this study certain aspects of the literary shape of the Massoretic version of 1 Kings 21 are analysed and the results compared with similar analyses of accounts of this narrative in translations (LXX, Vulgate, Wycliffe, Purvey and the Geneva Bible), re-tellings (by Josephus and Luke), comnentaries (Purvey and Geneva Bible margins), sermons and an academic article. It was found that each account, irrespective of its genre, in some or other way changed the narrative and that the interpretations vary from lesser extentions to the creation of completely new narratives. The situation of the interpreter constantly functioned as the intertext generating a new narrative. Even though texts may "possess" meaning (enabling one to compare them with one another) every interpretation is a contextualisation inevitably producing a new text. This conclusion seriously questions conservative theological definitions of concepts such as canon, canonical meaning, scriptural authority and scriptural preaching and necessitates urgent rethinking in these areas / Biblical and Ancient Studies / D. Th. (Ou Testament)