Deze dissertatie levert een bijdrage aan een christelijk geïnspireerde visie op begeleiding vanuit de oudtestamentische wijsheidsliteratuur; in het bijzonder het boek Spreuken. Hoofdstuk 1 bevat een algemene inleiding waarin het begrip begeleiding wordt gedefinieerd. In hoofdstuk 2 staat de vraag naar de context van de wijsheid centraal. Er wordt een (conceptueel) kader ontwikkeld over begeleiding in oud-Israël om zo inzicht te krijgen in de wijsheidsleraren en hun leerlingen. Het derde hoofdstuk richt zich op de theologie van de wijsheid en beantwoordt de vraag welke invloed de wijsheid en de theologie op elkaar hebben gehad en hoe de theologie van de wijsheid zich verhoudt tot de theologie van het Oude Testament. Dit hoofdstuk besteedt daarnaast aandacht aan het Godsbeeld en het mensbeeld van de wijsheidsleraren en behandelt (theologische) thema’s die relevant zijn voor begeleiding. Hoofdstuk 4 houdt zich bezig met Salomo, de mannen van Chizkia, Agoer en Lemoeël. Salomo neemt in de wijsheidsliteratuur een prominente plaats in en wordt genoemd als auteur van verzamelingen van spreuken in het boek Spreuken. ‘Zijn’ wijsheid heeft een sociale verandering in oud-Israël op gang gebracht. Hoofdstuk 5 buigt zich over de vraag tegen welke achtergrond het boek Spreuken moet worden gelezen. Vragen die gesteld worden, zijn wie de mogelijke auteur van het boek is, in welk tijdvak het boek is ontstaan, uit welke verzamelingen het boek bestaat, en voor wie en met welk doel het boek is geschreven. De antwoorden werpen licht op de teksten die in hoofdstuk 6 onder de loep worden genomen en worden, in hoofdstuk 7, toegepast op begeleiding. Het zesde hoofdstuk neemt als uitgangspunt teksten uit het boek Spreuken die licht werpen op begeleiding. Deze teksten worden uitgelegd aan de hand van toonaangevende wetenschappelijke commentaren. Tot deze teksten behoren de inleiding op Spreuken (1:1-7), de ‘vrees voor JHWH’-teksten, ‘leven’-teksten, werkwoorden die het proces kenmerken dat leidt tot een ‘levend leven’ en opdrachten aan de vader/leraar (en daarmee aan de begeleider). Hoofdstuk 7 geeft antwoord op de onderzoeksvraag welke aanwijzingen kunnen worden afgeleid uit het boek Spreuken voor begeleiders en christelijke opleidingen tot begeleidingskundige? en wendt de kennis opgedaan in de voorgaande hoofdstukken aan om te komen tot een Bijbels geïnspireerde visie op begeleiding in een hedendaagse context. / Old Testament and Ancient Near Eastern Studies / D.Th. (Old Testament)

New Testament / M.Th. (New Testament)

No description available.

Thesis (MPhil (Ancient Studies)--University of Stellenbosch, 2006. / This thesis is a study of five books (Jubilees, 1 and 2 Maccabees, the Damascus Document and Josephus Jewish Antiquities) that represent the literature dealing with the issue of the Sabbath in significant ways, written between 200 B.C.E. and 100 C.E. In this study the author is determined to find the most prominent ways in which various Jews of the period treated the Sabbath, considering both its theological significance and actual practical application. The author seeks to apply the literary-critical method to the study of these books by identifying how the Sabbath pericopes fit into the larger structure of each book and contribute to the overall argument of each work. After dealing with introductory issues, such as terms, methods, historical settings and methodology, the author then works through the major Sabbath-related pericopes in each book followed by a concluding summary for each book. Then author moves from detailed individual conclusions to general summaries, seeking to deduce the “big picture” of the Judaisms represented in the five works that he researched. Throughout the thesis the author is asking all of the texts the following questions: Was there a major Jewish view of the Sabbath or were the views varied within Judaisms? Was the Sabbath one of the most important issues facing the Jewish Community or was it rather a peripheral one? What was the place of Covenant with YHWH in the Sabbath thought of the day? What was the impact of the historical events of the period on the views of the Sabbath? Was the understanding(s) of the Sabbath legalistic or was there a depth of heartfelt spirituality accompanying Sabbath observance? Were the rules with regard to the Sabbath actually carried out or were they largely ignored? At the conclusion he attempts to answer these questions point by point based upon the data that he collected by studying the passages related to the Sabbath observance within the books mentioned above. This study is preliminary in nature, since it attempts to provide only some background information to the question: Did the Jewish Christians of the first century change the day of worship from Saturday to Sunday? If so, how did they do so while managing to avoid any kind of major debate over the change? This question the author plans to pursue in his forthcoming research.

Thesis (DTh)--Stellenbosch University, 2006 / ENGLISH ABSTRACT: One of the most striking literary phenomena in the entire Old Testament, Ezekiel's recognition formula is repeated over seventy times. According to S. R. Driver that refrain, "You shall know that I am Yahweh," strikes the keynote of the prophecy. Though one might expect to find many monographs and journal articles treating at length the formula's literary and theological function in Ezekiel, the only substantial work on the subject comes from Walther Zimmerli and is nearly fifty years old. More recent scholarly discussion has tended to be oblique, occasional, or subordinate to other interests. Brevard Childs has suggested that Ezekiel shows a "preoccupation with Scripture." Applying this insight, the dissertation at hand argues the thesis that the seventy-odd recognition formulae in Ezekiel mark a theological nexus and intertextual relationship between the prophecy and the book of Exodus (in some recensional form), and that those formulae are best interpreted alongside the numerous recognition formulae in Exodus. Interpreted intertextually, Ezekiel's formula points readers of the oracles to know Yahweh as the God of the Exodus, who still acts, in covenant, to judge and to deliver. Here the term intertextuality is used in a broader sense to include both a more diachronic "intertextuality of production" (Ellen van Wolde), in which a text can only be written in relationship to other texts, and a more synchronic "intertextuality of reception," in which a text can be read only in relationship to other texts. With regard to methodology, the approach of innerbiblical interpretation is employed to explore the text-production angle and the questions which emerge concerning the re-use and re-presentation of Scriptural "traditions." Also appropriate is a synchronic intertextual approach which inquires how Exodus and Ezekiel texts-in particular the recognition formulae-may be read together from a text-reception angle. Both approaches used together reveal a large number of parallels between Exodus and Ezekiel and indicate how well the recognition formulae may be read together. This study contributes to scholarship by offering an extensive review of past scholarship on the formula; a fresh exegetical research of the formula's use in Ezekiel and in other Bible books, with comparisons drawn; a study of the socio-historical and religious context addressed by Ezekiel's oracles and the formula; and a theological interpretation of the recognition formulae in Ezekiel alongside those in Exodus. There are many strong conjunctions (or continuities) between the formulae in Ezekiel and Exodus: a covenant stress; no positive use of the formula when spoken to the nations; an unbreakable link to announcements of Yahweh's mighty acts in history; etc. Yet there is also a jarring disjunction (or discontinuity) between the formulae in Ezekiel and Exodus: the prophecy repeatedly declares that Israel "shall know that I am Yahweh" in judgment. This is "a radical inversion of its former usage" (Carley); elsewhere in Scripture the formula always sounds a positive note when spoken to Israel. / AFRIKAANSE OPSOMMING: Een van die mees opvallende .literere kenmerke van die hele Ou Testament, is Esegiel se gebruikmaking van die erkenningsformule - meer as 70 maal! Volgens S.R. Driver vorm hierdie refrein, "JulIe sal weet dat Ek Jahwe is", die kern van die profesie. Hoewel 'n mens sou verwag dat talle monografiee en tydskrifartikels aan hierdie formule gewy sou word, is dit slegs Walther Zimmerli wat byna 50 jaar gelede grondige navorsing in die verband gedoen het. Meer onlangse navorsing was ondeursigtig en ondergeskik aan ander oorwegings. Brevard Childs het voorgestel dat Esegiel 'n "preoccupation with Scripture" vertoon. Teen hierdie agtergrond argumenteer hierdie proefskrif dat die erkenningsformules in die boek Esegiel die teologiese kern aandui en dat daar 'n intertekstuele verb and tussen die profesie van Esegiel en die Eksodusboek bestaan. Wanneer die erkenningsformule in Esegiel intertekstueel verstaan word, dan ontstaan daar 'n verband tussen die godsprake en Jahwe as die God van die Eksodus, wie steeds binne verbondsverband as Regter en Redder optree. In die verband word die begrip "intertekstualiteit" in 'n bree sin verstaan en dit sluit in 'n meer diakroniese "intertextuality of production" (Ellen van Wolde). Hiervolgens kan 'n teks slegs in verhouding tot ander tekste geskryf word. In dieselfde asem moet daar ook na die meer sinkroniese "intertextuality of reception" verwys word, waarvolgens 'n teks slegs gelees kan word in verband met ander tekste. Op metodologiese vlak word "innerbiblical interpretation" benut om ondersoek in te stel na teksproduksie en die vrae wat ontstaan na aanleiding van die hergebruik en hervoorstelling van Bybelse "tradisies". Dit is verder ook van toepassing om 'n sinkroniese intertekstuele benadering te gebruik wat vrae stel oor hoe Eksodus en Esegiel (veral die erkenningsformules) in samehang gelees kan word indien dit vanuit 'n teksresepsie hoek benader word.. Beide benaderings kan deur saam gebruik te word, 'n groot aantal parallele tussen Eksodus en Esegiel ontdek en aantoon hoe die erkenningsformules saam gelees kan word. Hierdie proefskrif se bydrae tot die vakgebied behels 'n omvattende oorsig van bestaande navorsing oor die erkenningsformule; 'n vars eksegetiese ondersoek en vergelyking van die erkenningsformule se gebruik in Esegiel en in ander boeke van die Bybel; 'n studie van die sosio-historiese en godsdienstige konteks wat deur die godsprake en erkenningsformule in Esegiel aangespreek word; asook 'n teologiese interpretasie van die erkenningsformules in Esegiel en in samehang met die formules in Eksodus. Daar is opvallende voorbeelde van sterk verbande tussen die formules in Esegiel en Eksodus: die klem op die verbond; geen positiewe gebruik van die formules wanneer dit met die vreemde nasies in verband gebring word nie; 'n onlosmaaklike band met die aankondigings van Jahwe se magtige dade in die geskiedenis; ens. Tog is daar ook 'n mate van steurende diskontinu'iteit tussen die formules in Esegiel en Eksodus: die profesiee wat telkens herhaal dat Israel juis binne die oordeel "sal weet dat Ek Jahwe is". Dit behels 'n radikale omkeer van die bestaande gebruik (Carley); omdat daar elders in die Bybel slegs voorbeelde is waar die erkenningsformules in 'n positiewe manier ten opsigte van Israel uitgespreek word.

This project explores John’s portrait of Jesus in the Gospel of John and argues that John presents Jesus as the Servant of the Lord from Isaiah primarily through his allusions to the Servant passages. The Servant is not the predominant Christological title in John, but it is an important aspect of Johannine Christology. Chapter 1 surveys various works on John’s use of the Old Testament in general, and John’s use of Isaiah specifically. While Isaiah is a major emphasis in John, there have only been two other monographs on John’s use of Isaiah. Furthermore, other works have noted a few allusions to the Isaianic Servant, but no other works have systematically studied the Isaianic Servant in the Gospel of John. Chapter 2 proposes several criteria necessary to identitying allusions to the Isaianic Servant, with allusions classified as clear, probable, and possible. Chapter 3 contains an exegetical discussion of the relevant Servant passages in Isaiah, along with a discussion of the literary context of each Servant song. There is an excursus on the Second Temple Literature, which indicates there is no evidence of a Suffering Messiah in that period. Chapter 4 analyzes two quotations to Isaiah and other clear allusions to the Servant songs in Isaiah. This chapter, along with subsequent chapters, explores the meaning and significance of each allusion for the literary context of John. Chapter 5 identifies probable allusions to the Servant, including the Greeks coming to see Jesus, light and darkness, and Jesus obeying the will of God. Chapter 6 analyzes possible allusions, which have some overlap with the Servant songs, but lack the criterion of uniqueness that would assist an interpreter in connecting John to Isaiah. Chapter 7 discusses the theme of the Isaianic New Exodus and the Servant’s role in initiating this new exodus. John’s description of Jesus utilizes the same characteristics of the Servant to portray Jesus as the Servant in Isaiah. Chapter 8 summarizes the previous chapters and analyzes the implications of the study along with areas for further research.

This dissertation explores the hardening mentioned in Romans 11:25 and its role in Israel's rejection of the gospel. Chapter 1 describes the difficulties faced when addressing the issue of hardening. Additionally, the thesis states that in the case with the Jewish people, the partial hardening has divine origins and serves a glorious purpose. Chapter 2 provides three arguments from Romans 9-11 explaining Israel's rejection of Jesus. These three arguments underline the belief that although vast numbers of Jewish people have rejected Jesus, God's word has not failed. The chapter concludes with the primary argument offered in that Israel's rejection is due to a partial hardening. Chapter 3 presents the argument that God is the primary cause of Israel's hardening. After exploring Scriptures where man seems responsible for his own hardening, the chapter argues that based on Romans 9-11, and especially the statement that God has mercy on whom he wills and he hardens whom he wills, the hardening Israel is experiencing has God rather than man as it cause. Chapter 4 explores the various reasons Paul gave in Romans 11 for the divine hardening. After refuting the idea that the hardening is a demonstration of God's rejection of Israel, that chapter examines three reasons why Israel is experiencing this hardening. Chapter 5 looks at Israel's future once the hardening is removed. The chapter focuses specifically on what the phrase "all Israel will be saved" means. Examined in this chapter are the three traditional interpretations regarding this statement. Strengthens and weaknesses are provided for each position. Chapter 6 discusses the implications for evangelism for SBC entities in light of this divine hardening. After examining the history of the SBC's efforts to evangelize the Jewish people, discussion surrounds future strategies for the SBC at the national, state and local levels. Chapter 7 provides a brief summary of the work and restates the thesis and major issues discussed within the context of the paper. It also offers some suggestions and unanswered questions for further study on this topic. / This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from <a href="http://disexpress.umi.com/dxweb">http://disexpress.umi.com/dxweb</a> or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.

This dissertation proposes that secular paradigms of servant leadership, rooted in the writings of Robert Greenleaf, are deficient theologically based on their humanistic presuppositions and deficient biblically based on their misunderstanding of the biblical language of service. This study proposes a model of slave leadership articulated in seven principles which are rooted in the slave language employed in Luke-Acts. First, the slave leader becomes God's own possession through redemption and therefore the leader belongs to God and is placed under the Lord's absolute authority. Second, the leader's identity is found exclusively in his relationship to the Master which entails great responsibility as the leader represents God in his service. Third, a slave leader exercises delegated authority from the Master, therefore his words and actions carry weight, not because of who he is, but because of whom he serves. The leader is both in authority and under authority, accountable to the master and responsible for the people he serves. Fourth, the slave leader focuses on pleasing the Master by subordinating his own will to that of the Master. The slave leader is expected to internalize the will of the Master so that he demonstrates the character and priorities of the Master in every leadership situation, even in the absence of explicit commands. Fifth, the leader as slave is compelled to give complete and unconditional obedience to God as Master. The leader may not pick and choose which of the master's commands to obey. The faithful slave carries out the will of the master, calling Him Lord and living it out. Sixth, just as a slave was entirely dependent upon the master for provision and direction, so a slave leader is constantly dependent upon the Lord and His indwelling presence for empowerment and discernment. Finally, the slave may be susceptible to abuse or mistreatment as a result of his unconditional obedience to the Master's will.

This thesis examines Luke-Acts to explore if, how, and in what ways Jesus and early church leaders intentionally shaped the culture of their followers. In Luke, table fellowship was the primary means Jesus used to shape the culture of his followers, as demonstrated through the prominence of eleven meal scenes. In Acts, teaching was the primary means early church leaders used to shape the organizational culture of the early church, as demonstrated through five paraenetic sermons addressed to the church. Table fellowship and teaching affected the behavior, values, and underlying beliefs of the early church related to Jew/Gentile relations (Acts 11; Acts 15), who should be considered as insiders/outsiders (Luke 5:29-39; Luke 7:36-50, Luke 19:1-10), hypocrisy (Luke 11:37-54), Sabbath regulations (Luke 6:1-5), status and humility (Luke 14:1-24; Luke 22:14-34), Jesus' identity (Luke 9:10-17; Luke 24:13-43); the disciples' obedience (Luke 9:10-17; Luke 10:38-42), and leadership (Acts 1:15-26; Acts 20:17-38).

The purpose of this study is to reflect on how Ezra-Nehemiah can be used as a new paradigm in a quest for an African theology of renewal, transformation and reconstruction. The particular context of crisis of this study is the (South) African situation of poverty, debt, civil wars, ethnicity, racism, xenophobia, military coups, HIV/AIDS, child and women abuse etc. The study, then, consists of four related parts. One part consists of a detailed analysis of the philosophies of Pan-Africanism and African Renaissance. The focus here is on how these two concepts can be a theoretical framework within which the entire thesis rests. The second part consists of an analysis of how Ezra-Nehemiah has been used by African scholars, in a quest for a theology of renewal, transformation and reconstruction. The focus here is on Charles Villa-Vicencio, Jesse Mugambi and Andre Karamaga. The third part consists of a critical study of the text of Ezra-Nehemiah. The focus here is on three related issues. Firstly, we identify the prevalent ideology within the text, and how this ideology is used to sideline the am haaretz. Secondly, we analyse the possible author(s) and date(s) of Ezra-Nehemiah. Thirdly, we offer a sociological analysis of the ideology(ies) of the author(s) of the text of Ezra-Nehemiah. And the fourth part consists of the relevance of the critical study of the text for the (South) African context. The focus here is on contextualizing selected aspects arising out of the analysis of the study of Ezra-Nehemiah, as a way of making such contextualisation a basis for a theology of renewal, transformation and reconstruction for the (South) African continent. The setting for this study is Old Testament biblical studies. While this study begins by analysing both the philosophies of Pan-Africanism and African Renaissance as a theoretical framework for the whole thesis, its methodology is biblical sociological analysis. / Thesis (Ph.D.)-University of Natal, Pietermaritzburg, 2002.