Thesis (M.A.(Th.))--Acadia University, 1999. / Includes bibliographical references. Also available on the Internet via the World Wide Web.

Thesis (M.A. in Theological Studies)--Associated Mennonite Biblical Seminary, 2004. / Thesis supervisor: Loren L. Johns. Includes bibliographical references (leaves 109-118).

Thesis (M.A. in Theological Studies)--Associated Mennonite Biblical Seminary, 2004. / Thesis supervisor: Loren L. Johns. Includes bibliographical references (leaves 109-118).

No description available.

Ring composition is a literary form found throughout the ancient world. In it, a series of elements advances, one after the other, until it reaches a center point, whereupon the sequence is reversed and returns to its beginning in inverted order. Hence, the first element is paired with the last, the second with the second to the last, and so on, with the second half of the ring a mirror image of the first half. Although ring compositions occur throughout the ancient world, the practice of writing in rings fell out of literary fashion and faded from collective memory. Later readers, unfamiliar with its conventions, found ring compositions difficult to recognize, leading to misinterpretations of numerous ancient texts. Such confusion is evident with the Elijah-Elisha cycle of stories in 1 Kgs 16:23--2 Kgs 13:25. Biblical scholars have routinely maligned these stories as a nonsensical jumble of prophetic tales. This dissertation demonstrates that the stories are not disorganized. Rather, they have been redacted in the formal structure of a ring composition with six rungs. The dissertation follows the lead of the late Mary Douglas, who brought new insights to bear on the problems inherent in identifying and interpreting ancient ring compositions--most critically, in helping to establish what constitutes a parallel correspondence. When we recognize the chiastic structure of the Elijah-Elisha cycle of stories, we discover a carefully crafted work of propaganda that promotes the religious, political, and social reforms of King Josiah of Judah (7th century BCE). These tales had their origins in the traditions of northern Israel, but they were later appropriated and recontextualized by a Judean redactor. Retold, transformed, and arranged in the form of a ring composition, the stories of Elijah and Elisha were employed to build northern support for a neo-Davidic kingdom ruled from Jerusalem. Championing the rallying cry of holy war, Josiah and his party sought to reunite the divided kingdom by capitalizing on the misfortunes of the Assyrian Empire. Under the leadership of Josiah, the chariots and horses of fire--the heavenly army of YHWH--would once again battle for Israel.

Thesis (DPhil (Ancient Studies))--University of Stellenbosch, 2011. / ENGLISH ABSTRACT: The compositional strategy, structure, and peak of the book Hebrews are heavily debated. Most scholars analyze Hebrews from only a Western linear approach. Other scholars like Vanhoye, Neeley, G.H. Guthrie, and Gelardini have suggested a chiastic perspective. Despite the insights gained from a chiastic approach, the linguistic analyses of Neeley and G.H. Guthrie posit linguistic peaks that appear incompatible with the chiastic peak of Vanhoye, Neeley, and Gelardini. Neeley, G.H. Guthrie, and Westfall claim to apply linguistic principles to the text, but with quite different conclusions. This study focuses on the form and function of the literary units and the relationship of these units to the overall book-level structure. Initial considerations include defining the individual literary units and determining the significance of lexical and syntactical recurrences within the pericopes. Such recurrences are important features for determining textual boundaries, transitions, and compositional patterns. Subsequently, this study evaluates literary units in relation to each other in light of book-level correspondences (syntactical and semantic) as a means of positing an overall structure and compositional strategy for the book of Hebrews. Unlike the linear study of Westfall, the relationships of non-sequential literary units are considered as well as sequential units (i.e., both linear and concentric patterns). In addition to the analysis of the form and function of chiastic and parallel literary units, this study also considers the rhetorical function and significance of the central placement of OT quotations within those structures. Although the OT quotations often occur in the center of the chiastic structures, imperativals (imperatives, prohibitive subjunctives, and hortatory subjunctives) do not generally occur in the chiastic centers, but in the outer components of the chiastic structures. Such a perspective is helpful for understanding where the author is placing emphasis as well as for clarifying the relationship between the epideictic (doctrinal) and deliberative (hortatory) sections. Contrary to G.H. Guthrie’s and Westfall’s emphases on the deliberative sections, this study contends that Hebrews contains a coherent concentric pattern (involving a central thematic peak, dual hortatory climaxes, and dual apexes) as part of an overall compositional strategy. This is not to suggest that the epideictic sections are more important than the explicit exhortations found in the deliberative sections, but that the hortatory essence of Hebrews is rooted in both the theological truth of Jesus’ role as the great high priest and the function of his everlasting sacrifice in the heavenly tabernacle. The author weaved these texttypes together to deliver an even more powerful call to faithfulness. This study also challenges Nauck’s assertion that Heb 4:14–10:31 is one integral section. One of the key elements of this challenge is the unique interpretation of Heb 5:1-10 as foreshadowing the topic found in Hebrews 7. Understanding the foreshadowing essence of Heb 5:1-10 opens the means of interpreting Heb 4:14-16 and 10:19-22 as hortatory bookends to the central theological sections of Hebrews as opposed to designating Nauck’s lexical parallels as an inclusio. / AFRIKAANSE OPSOMMING: Daar word hewig gedebatteer oor die komposisionele strategie, struktuur en piek van die Hebreër-boek. Die meeste geleerdes analiseer Hebreërs slegs vanuit ‘n Westerse liniêre benadering. Ander geleerdes soos Vanhoye, Neeley, G.H. Guthrie en Gelardini het ‘n chiastiese perspektief voorgestel. Ten spyte van die insigte wat ‘n chiastiese benadering opgelewer het, poneer die linguistiese analises van Neeley en G.H. Guthrie linguistiese pieke wat onversoenbaar met die chiastiese piek van Vanhoye, Neeley and Gelardini lyk. Neeley, G.H. Guthrie en Westfall maak daarop aanspraak dat hulle linguistiese beginsels op die teks toepas, maar met uiteenlopende gevolgtrekkings. Hierdie studie fokus op die vorm en funksie van die literêre eenhede in die Hebreërboek en die verhouding van hierdie eenhede tot die oorkoepelende boek-vlak struktuur. Aanvanklike oorwegings sluit die omskrywing van die individuele literêre eenhede en die bepaling van die belang van leksikale en sintaktiese herhalings binne die perikope in. Sulke herhalings is van groot belang om die tekstuele grense, oorgange en komposisionele patrone te bepaal. Daarna word die literêre eenhede in verhouding tot mekaar in die lig van boek-vlak (sintaktiese en semantiese) ooreenkomste gëevalueer in ‘n poging om ‘n oorkoepelende struktuur en komposisionele strategie vir die Hebreërs-boek te poneer. Anders as die liniêre studie van Westfall word die verhoudings tussen nie-opeenvolgende sowel as opeenvolgende eenhede in ag geneem (d.w.s. beide liniêre en konsentriese patrone). Benewens die vorm en funksie van chiastiese en parallele literêre eenhede word die retoriese funksie en belang van die sentrale stelling van OT aanhalings binne hierdie strukture ook in oënskou geneem. Hoewel die OT aanhalings dikwels in die kern van die chiastiese strukture voorkom, word bevelsvorme (imperatiewe, verbodsubjuntiewe en aansporende subjunktiewe) nie normaalweg in die chiastiese kern aangetref nie, maar in die buitenste komponente van ‘n chiastiese struktuur. Hierdie insig help ons verstaan waar die skrywer die nadruk plaas en bied ook klarigheid oor die verhouding tussen die epideiktiese (leerstellige) en deliberatiewe (aansporende) gedeeltes. In teenstelling met G.H. Guthrie en Westfall se nadruk op die deliberatiewe gedeeltes word in hierdie studie aangevoer dat Hebreërs ‘n koherente konsentriese patroon (met ‘n sentrale tematiese piek, tweevoudige aanporende klimakse en tweevoudige kruine) bevat as deel van ‘n oorkoepelende komposisionele strategie. Dit beteken nie dat die epideiktiese gedeeltes belangriker is as die eksplisiete aansporings in die deliberatiewe gedeeltes nie, maar wel dat die aansporende essensie van Hebreërs gewortel is in sowel die teologiese waarheid van Jesus se rol as groot hoëpriester asook in die funksie van sy ewigdurende offerande in die hemelse tabernakel. Die skrywer het die onderskeie tekstipes verweef om ‘n nog sterker oproep tot getrouheid te maak. Hierdie studie betwis ook Nauck se bewering dat Heb 4:14–10:31 een integrale gedeelte vorm. Een van die sleutelelemente van die kritiek is die unieke interpretasie dat Heb 5:1-10 die tema wat in Hebreërs 7 voorkom, voorafskadu. Insig in die voorafskaduende rol van Heb 5:1-10 bied die geleentheid om Heb 4:14-16 en 10:19- 22 as aansporende boekstutte vir die sentrale teologiese gedeeltes van Hebreërs te interpreteer instede daarvan om Nauck se leksikale parallele as inclusio te beskryf.

In laying a general foundation for this study, a brief survey of language, its origin and use by man, and its basic levels of structuring, will be presented. Patterns generated through language structuring and the inherent value of structure in language to convey meaning or esthetic qualities will also be considered. Finally, basic implications of patterns incorporated into language will be presented.

Thesis (MPhil)--University of Stellenbosch, 2002. / ENGLISH ABSTRACT: My provisional identification of chiasm in Mark 7:24-31 initiated this multidisciplinary study of the literary shape of this interesting text. New Testament scholars tend to agree that the genre (form, content and function) of the Gospel of Mark exhibits the literary characteristics typical of ancient, first century AD, Greco-Roman biography thereby evidencing, in a broad sense, Greco-Roman form and function, and Jewish content. As a result, the New Testament Gospels have been described as a "tertium quid'. However, until fairly recently, few scholars appear to have taken the possibility of finding Jewish rhetorical form, in the shape of chiasm, into account in their examination of New Testament texts and have almost exclusively tended to focus on classical Greek rhetorical forms. As a result, this study opens itself to the possibility of finding both Jewish and Greco- Roman literary forms in the text, thereby attempting to obtain a greater presence of understanding of what the implied author was doing with the text. This study therefore endeavours to understand, not only what the implied author intended to communicate through the literary form of the text to the implied reader but also, at the level of discourse, the "how" of that communication within the literary context of the Gospel as a whole. In the light of the aforegoing, the research questions appear as follows. (1) What, on a balance of probability, is the literary form or structure of Mark 7:24- 3 1 within its literary context? If the form of the text is found, on a balance of probability, to exhibit the characteristics of chiasm: (2) What implied effect would this have on an implied reader when understood and interpreted within the context of Greco-Roman biography? And, (3) what effect would the answers to (1) and (2) above have on a modern (present) reader of the Gospel of Mark? After a brief overview of the socio-historical and cultural setting to the Gospel of Mark that serves as essential background material necessary for an understanding of the text, this study proceeds to consider the ancient roots of chiasm with regard to the literature of the Ancient Near East and briefly traces its prevalence from the ancient past through to the period of the New Testament. Because chiasm is a particular form of parallelism, the importance of understanding Biblical parallelisms in the Hebrew literature in general and its significance with regard to the New Testament and Mark's Gospel in particular is considered. A discussion of various definitions of chiasm follows. After considering the Gospel of Mark and the literary context of the subject text, its literary form is examined in the light of known ancient literary conventions, including Biblical narrative and the various forms evidenced in the exchange of dialogue are considered and the text examined for further correspondences. Thereafter the text is reviewed within its literary context and, what follows, is an explanation of how the form of the text may function within its literary location. / AFRIKAANSE OPSOMMING: My voorlopige identifiesering van chiasme in Markus 7:24-31 inisieer 'n multidimensionele studie van die literêre vorm van dié interessante teks. Nuwe-Testamentici neig om saam te stem dat die genre (vorm, inhoud en funksie) van die evangelie volgens Markus die literêre kenmerke toon, tipies van antieke, eerste eeuse (AD) Grieks-Romeinse biografie en stel so, in 'n breë sin, Grieks-Romeinse vorm en funksie sowel as Joodse inhoud ten toon. As 'n resultaat is die Nuwe Testamentiese Evangelies beskryf as 'n "tertium quid." Tog, tot redelik onlangs het weinig Nuwe-Testamentici die moontlikheid in ag geneem om Joodse retoriese vorm, in die vorm van giasme, te vind in hulle ondersoek van Nuwe Testamentiese tekste en het geneig om bykans uitsluitlik te fokus op klassieke Griekse retoriese vorme. As 'n gevolg open hierdie studie ditself tot die moontlikheid om Joodse, sowel as Grieks-Romeinse literêre vorme binne die teks te vind en sodoende 'n groter begrip mee te bring van wat die geïmpliseerde outeur met die teks gemaak het. Die studie onderneem dus om nie net aan te dui wat die geïmpliseerde outeur beoog het om te kommunikeer d.m.v. die literêre vorm van die teks aan die geïmpliseerde gehoor nie, maar ook op die vlak van diskoers, die "hoe" van die kommunikasie binne die literêre konteks van die evangelie as geheel. In die lig van die voorafgaande kan die ondersoekvrae as volg geformuleer word. (1) Wat is die literêre vorm of struktuur van Markus 7:24-31 binne die bepaalde literêre konteks? lndien die vorm van die teks die kenmerke van chiasme vertoon: (2) Watter geïmpliseerde effek sal dit hê op 'n geïmpliseerde gehoor indien die teks verstaan en geïnterpreteer word binne die konteks van Grieks-Romeinse biografie? En (3) watter effek sal die antwoorde tot vrae (1) en (2) hê op die moderne (eietydse) leser van die Evangelie volgens Markus? Na 'n kort oorsig oor die sosio-historiese en kulturele plasing van die Evangelie volgens Markus wat dien as noodsaaklike agtergrond materiaal, noodsaaklik vir 'n verstaan van die teks, gaan die studie voort om die antieke wortels van chiasme te oorweeg, met inagneming die literatuur van die ou Nabye Ooste en gaan kortliks die belang hiervan na, vanaf die antieke tye tot en met die Nuwe Testamentiese tydperk. Aangesien chiasme 'n spesifieke vorm van parallelisme is, word die belang van die verstaan van Bybelse parallelisme binne die Hebreeuse literatuur in die algemeen en die belang daarvan rakende die Nuwe Testament en die Evangelie volgens Markus in besonder, oorweeg. 'n Bespreking van verskeie definisies van chiasme volg. Na 'n bespreking van die Evangelie volgens Markus, sowel as die literêre konteks van die bepaalde perikoop, word die literêre vorm ondersoek in die lig van bekende antieke literêre konvensies, insluitende Bybelse narratief en verskeie vorme wat, waarneembaar binne die uitruil van dialoog ondesoek, en word die teks ondersoek vir verdere ooreenstemminge. Om hiedie rede word die teks oorweeg binne die literêre konteks en wat daarop volg is 'n verduideliking van hoe die vorm van die teks kan funksioneer binne die literêre plasing daarvan.

This study of the promise sayings elucidates the motif of victory as the book's macrodynamic theme. Through intentional examination, the thesis finds the issue epitomized throughout Revelation on two levels-formally (re structure) and materially (re content). Jesus as Victor over death and the dragon desires the Asian believers to be prepared for his soon coming. The victors are promised eschatological rewards if they overcome various internal and external threats. In mapping out the dramatic scenario Chapter 1 explores afresh such background issues as authorship and audience. The pagan religious environment, represented by the Artemis and emperor cults, is demonstrated to be adversarial. Chapter 2 looks at four situations in Revelationthe rhetorical, historical, apocalyptic, and prophetic. Their composite exigences point to an early dating in the late 60s. Chapter 3 postulates that chiasmus is Revelation's macrostructure, and a chiastic model is proposed. Chapter 4 examines several proposed forms for the seven letters, such as edicts, oracles, and epistles. We conclude that they are a mixtum compositum-best called prophetic letters. Chapter 5 explores the sociological significance of victory in the Greco-Roman world. Through the use of language such as vLKaw and images like the palm branch, John motivates his audience toward the ideal of victory. Chapter 6 investigates the text of the promises and their cotexts as reflected intertextually in traditions of biblical literature. Local references are also determined to contribute to a multivalent interpretation of the promise imagery. Chapter 7 surveys the eschatological fulfillment of the promises, especially in the new Jerusalem. The rewards of spiritual provision, heavenly place, and divine person serve to incite the saints to victory. Chapter 8 investigates the appropriation of the promises for the time and the text world of Revelation. A multiplicity of functions for the promise sayings is established. This study shows that the promises function as prophetic parenesis to help the saints endure the coming tribulation. The possibility and reality of such a fulfillment and the appropriation of the promises allow us to postulate that these promises to the victors are not vain pies in a very bleak sky! / Hierdie studie oor die belofte uitsprake in die briewe aan die sewe gemeentes in Openbaring 2- 3 lig die motif van oorwinning toe as die sentrale tema van makrodinamiese omvang in Openbaring. Deur middel van 'n doelgerigte ondersoek bevind die studie dat die saak van oorwinning die twee brandpunte in die boek Openbaring vorm, naamlik, op formele vlak (re metode en struktuur van Openbaring en van die studie), en materieel (d.i. inhoudelik). Jesus as oorwinnaar oor die dood en oor die draak, koester die sterk begeerte dat die gelowiges van Asie gereed meet wees vir sy spoedige advent. Netsoos die profete van die Ou Testament waarsku Johannes die gemeentes oor die netelige situasie waarin hulle hulself bevind ten opsigte van die sosiale, politieke en religieuse situasie. In hierdie konteks word aan die oorwinnaars bepaalde beloftes van eskatologiese belonings gemaak as hulle die interne bedreigings van valse leringe en van vervolgings van buite sou oork6m. Deur vrugbare gebruikmaking van die perspektief van intertekstualiteit word die siening gesubstansieer dat Johannes se gehoor/lesers daarvan kennis meet neem dat hulle situasie geensins verskil van die lotgevalle van God se volk ender vorige vreemde onderdrukkers socs die Babiloniers nie. Hoe sal die gelowiges hierdie uur van toetsing deurstaan? Ten einde hierdie hele dramatiese scenario uit te stippel, ontgin Hoofstuk 1 opnuut die velde van agtergrond socs outeurskap, eerste gehoor/lesers, en hulle religieuse omgewing. Dit word gestel dat die heidense religieuse omgewing, socs verteenwoordig deur die Artemis en keiserkultus, baie vyandiggesind van aard is. Hoofstuk 2 bekyk en interpreteer vier situasies wat in Openbaring teegekom word, naamlik, die retoriese, historiese, apokaliptiese, en profetiese. Die samegestelde aard van hierdie noodsituasie wys heen na 'n vroee datering van Openbaring, naamlik, in die laat sestiger jare van die eerste eeu, v66r die verwoesting van Jerusalem. In Hoofstuk 3 word beredeneer dat chiasme die mees geskikte beskrywing vir die struktuurvorm van Openbaring is. Met chiasme as heuristiese instrument kan aangetoon word dat die beloftes en hulle vervulling in Openbaring 2-3 ·n beduidende rel in die struktuur van die boek speel. Hierop volg Hoofstuk 4 waarin moontlike literatuurvorms vir die sewe briewe voorgestel word, naamlik, edikte, orakels, en epistels/briewe. Daar word voorgestel dat dit beskou meet word as mixtum compositum wat goedskiks profetiese briewe genoem kan word en wat sewe samestellende uitsprake omvat. Hoofstuk 5 ontsluit die sosiologiese beduidenis van die idee en verskynsel van oorwinning in die Grieks-Romeinse wereld. In Openbaring hou dit in dat Johannes beide verbaal (re die gebruik van die Griekse werkwoord VLKaw) en beeldsprakig (re 'palmtak') sy gehoor ge-inspireer het ten opsigte van die ideaal van oorwinning. Hoofstuk 6 ontleed die teks van die belofte uitsprake, en die ko-tekste soos wat dit intertekstueel weerspieel word in bybelse tradisies. Plaaslike verwysings word oak in ag geneem ten einde tot 'n polivalente interpretasie van die belofte-beeldspraak by te dra. Hoofstuk 7 gee 'n analitiese oorsig van die vervulling van die eskatologiese beloftes, veral ten opsigte van die nuwe Jerusalem. Die belonings van geestelike voorsiening, 'n hemelse woonplek, en van 'n goddelike persoon dien om die heiliges aan te spoor tot oorwinning oar die verbete vyande. Hierop volg Hoofstuk 8 wat die toe-eiening van die beloftes binne die boek Openbaring en vir die tyd en tekswereld van die boek self ondersoek. 'n Veelvuldigheid van funksies, wat verkry word uit 'n multidissiplinere eksegetiese metodiek, word vir die belofte uitsprake vasgestel en beskryf. Hierdie studie toon aan dat die beloftes van oorwinning aan die sewe gemeentes in KleinAsie funksioneer as profetiese vermanings, waarvan die beeldspraak ontleen is aan 'n verskeidenheid van bybelse tradisies. Die vervulling hiervan kan reeds al in Openbaring 19-22 gesien word. Dit toon verder aan dat, anders as in die geval van die gevalle Rome, die heilige stad genaamd Jerusalem op die oorwinnende bruid sal wag. Die moontlikheid en werklikheid van die vervulling en toe-eiening van die beloftes van Openbaring 2-3 regverdig dit om te postuleer dat hierdie beloftes beslis nie ydele 'koeke vir die hiernamaals' (d.i. "pies in the sky") is nie! Nee, die Openbaring aan Johannes was bedoel om 'n profesie van troos vir die volk van God te wees en dit funksioneer beslis as sodanig / Biblical and Ancient Studies / Thesis (D. Litt et Phil.)--University of South Africa, 1996.

This study of the promise sayings elucidates the motif of victory as the book's macrodynamic theme. Through intentional examination, the thesis finds the issue epitomized throughout Revelation on two levels-formally (re structure) and materially (re content). Jesus as Victor over death and the dragon desires the Asian believers to be prepared for his soon coming. The victors are promised eschatological rewards if they overcome various internal and external threats. In mapping out the dramatic scenario Chapter 1 explores afresh such background issues as authorship and audience. The pagan religious environment, represented by the Artemis and emperor cults, is demonstrated to be adversarial. Chapter 2 looks at four situations in Revelationthe rhetorical, historical, apocalyptic, and prophetic. Their composite exigences point to an early dating in the late 60s. Chapter 3 postulates that chiasmus is Revelation's macrostructure, and a chiastic model is proposed. Chapter 4 examines several proposed forms for the seven letters, such as edicts, oracles, and epistles. We conclude that they are a mixtum compositum-best called prophetic letters. Chapter 5 explores the sociological significance of victory in the Greco-Roman world. Through the use of language such as vLKaw and images like the palm branch, John motivates his audience toward the ideal of victory. Chapter 6 investigates the text of the promises and their cotexts as reflected intertextually in traditions of biblical literature. Local references are also determined to contribute to a multivalent interpretation of the promise imagery. Chapter 7 surveys the eschatological fulfillment of the promises, especially in the new Jerusalem. The rewards of spiritual provision, heavenly place, and divine person serve to incite the saints to victory. Chapter 8 investigates the appropriation of the promises for the time and the text world of Revelation. A multiplicity of functions for the promise sayings is established. This study shows that the promises function as prophetic parenesis to help the saints endure the coming tribulation. The possibility and reality of such a fulfillment and the appropriation of the promises allow us to postulate that these promises to the victors are not vain pies in a very bleak sky! / Hierdie studie oor die belofte uitsprake in die briewe aan die sewe gemeentes in Openbaring 2- 3 lig die motif van oorwinning toe as die sentrale tema van makrodinamiese omvang in Openbaring. Deur middel van 'n doelgerigte ondersoek bevind die studie dat die saak van oorwinning die twee brandpunte in die boek Openbaring vorm, naamlik, op formele vlak (re metode en struktuur van Openbaring en van die studie), en materieel (d.i. inhoudelik). Jesus as oorwinnaar oor die dood en oor die draak, koester die sterk begeerte dat die gelowiges van Asie gereed meet wees vir sy spoedige advent. Netsoos die profete van die Ou Testament waarsku Johannes die gemeentes oor die netelige situasie waarin hulle hulself bevind ten opsigte van die sosiale, politieke en religieuse situasie. In hierdie konteks word aan die oorwinnaars bepaalde beloftes van eskatologiese belonings gemaak as hulle die interne bedreigings van valse leringe en van vervolgings van buite sou oork6m. Deur vrugbare gebruikmaking van die perspektief van intertekstualiteit word die siening gesubstansieer dat Johannes se gehoor/lesers daarvan kennis meet neem dat hulle situasie geensins verskil van die lotgevalle van God se volk ender vorige vreemde onderdrukkers socs die Babiloniers nie. Hoe sal die gelowiges hierdie uur van toetsing deurstaan? Ten einde hierdie hele dramatiese scenario uit te stippel, ontgin Hoofstuk 1 opnuut die velde van agtergrond socs outeurskap, eerste gehoor/lesers, en hulle religieuse omgewing. Dit word gestel dat die heidense religieuse omgewing, socs verteenwoordig deur die Artemis en keiserkultus, baie vyandiggesind van aard is. Hoofstuk 2 bekyk en interpreteer vier situasies wat in Openbaring teegekom word, naamlik, die retoriese, historiese, apokaliptiese, en profetiese. Die samegestelde aard van hierdie noodsituasie wys heen na 'n vroee datering van Openbaring, naamlik, in die laat sestiger jare van die eerste eeu, v66r die verwoesting van Jerusalem. In Hoofstuk 3 word beredeneer dat chiasme die mees geskikte beskrywing vir die struktuurvorm van Openbaring is. Met chiasme as heuristiese instrument kan aangetoon word dat die beloftes en hulle vervulling in Openbaring 2-3 ·n beduidende rel in die struktuur van die boek speel. Hierop volg Hoofstuk 4 waarin moontlike literatuurvorms vir die sewe briewe voorgestel word, naamlik, edikte, orakels, en epistels/briewe. Daar word voorgestel dat dit beskou meet word as mixtum compositum wat goedskiks profetiese briewe genoem kan word en wat sewe samestellende uitsprake omvat. Hoofstuk 5 ontsluit die sosiologiese beduidenis van die idee en verskynsel van oorwinning in die Grieks-Romeinse wereld. In Openbaring hou dit in dat Johannes beide verbaal (re die gebruik van die Griekse werkwoord VLKaw) en beeldsprakig (re 'palmtak') sy gehoor ge-inspireer het ten opsigte van die ideaal van oorwinning. Hoofstuk 6 ontleed die teks van die belofte uitsprake, en die ko-tekste soos wat dit intertekstueel weerspieel word in bybelse tradisies. Plaaslike verwysings word oak in ag geneem ten einde tot 'n polivalente interpretasie van die belofte-beeldspraak by te dra. Hoofstuk 7 gee 'n analitiese oorsig van die vervulling van die eskatologiese beloftes, veral ten opsigte van die nuwe Jerusalem. Die belonings van geestelike voorsiening, 'n hemelse woonplek, en van 'n goddelike persoon dien om die heiliges aan te spoor tot oorwinning oar die verbete vyande. Hierop volg Hoofstuk 8 wat die toe-eiening van die beloftes binne die boek Openbaring en vir die tyd en tekswereld van die boek self ondersoek. 'n Veelvuldigheid van funksies, wat verkry word uit 'n multidissiplinere eksegetiese metodiek, word vir die belofte uitsprake vasgestel en beskryf. Hierdie studie toon aan dat die beloftes van oorwinning aan die sewe gemeentes in KleinAsie funksioneer as profetiese vermanings, waarvan die beeldspraak ontleen is aan 'n verskeidenheid van bybelse tradisies. Die vervulling hiervan kan reeds al in Openbaring 19-22 gesien word. Dit toon verder aan dat, anders as in die geval van die gevalle Rome, die heilige stad genaamd Jerusalem op die oorwinnende bruid sal wag. Die moontlikheid en werklikheid van die vervulling en toe-eiening van die beloftes van Openbaring 2-3 regverdig dit om te postuleer dat hierdie beloftes beslis nie ydele 'koeke vir die hiernamaals' (d.i. "pies in the sky") is nie! Nee, die Openbaring aan Johannes was bedoel om 'n profesie van troos vir die volk van God te wees en dit funksioneer beslis as sodanig / Biblical and Ancient Studies / D. Litt. et Phil.