The thesis examines the translational style and characteristics of the Septuagint, Peshitta and Targum texts of Proverbs I - IX. It also investigates inter-relationships between the various texts. The Septuagint : For differences between the Greek and Hebrew texts, the traditional approach of scholarly emendation of the texts to produce exact equation between the two is contrasted with the attempt to gain understanding of such differences by considering the exegetical style and method of the Greek translator. A special class of differences between the texts, viewed as a problem in its own right, is the existence of Greek doublets. In considering translational style two major cultural factors emerge in the form of Hellenistic influence and Jewish influence. A background of Hellenism can be observed in the translator's use of Greek proverbs and allegory, as well as peculiarly Greek metaphors and concepts. A Jewish background can be observed in the extensive use of the literary device of parallelism, as well as numerous Biblical quotations and allusions. Other translational traits noted include problems of vocalisation of the consonantal text, the use of heightened emphasis in comparisons, basic mistranslations of various Hebrew words (including the technique known as homoeophony), and grammatical restructuring of the syntax of extended passages of text. The Peshitta and Targum : As well as the general question of the relationship of the Peshitta and Targum to the Masoretic text, the major problem of their interaction with each other is also investigated. It is clear that literary dependence exists on the part of one text or the other. The question which is examined is which text has priority. A significant part of this problem is centred on the extensive number of Syriacisms, and various corruptions, in the Targum text. In looking at the Syriac translation a further characteristic of its text is the large number of Greek readings to be found there. Attention is directed to determining how these readings have come into the Peshitta text. It is argued that only a small number of these readings take the form of later interpolations and that the majority can be shown to stem from the translator himself. Detailed examination of the Syriac, Greek and Hebrew texts is undertaken to determine these interconnections with reasonable certainty. Other traits of the Syriac translator which are scrutinized include abbreviated renderings of the Hebrew, repetitions of the same word where one would expect the use of synonyms, harmonisation of parallel or related texts, smoothing out of grammatical difficulties in the Hebrew, and textual rearrangement of various kinds. The Targum, considered on its own, is shown to lack the expansions and paraphrastic renderings characteristic of many other Targum texts. It is suggested that this feature of the Targum to Proverbs is bound up with the question of its relation to the Syriac version. The few additions which do occur in its text are very concise, often no more than one word. The question of anthropomorphism is considered but it is shown that there is no particular effort to avoid this kind of reference to the Deity. One possible example of the translator's style may be found in the use of word play, and some instances of this are considered. The main case which is presented, however, is that the Targum is a heavily edited version, derived from the Peshitta and that this accounts in the main for its lack of spontaneity and freedom of expression.

The purpose of this dissertation is to examine the use of the second Psalm in Jewish and Christian tradition of exegesis. This study begins with the O.T. itself and traces the employment of Ps. 2 in Jewish and Christian literature up to 300 A.D. As the sub-title indicates the focus of this inquiry is the christological employment of Ps. 2 by N.T. writers. Ch. I gives detailed consideration to Ps. 2:1, 2, 7-9 (i.e. those verse used in the N.T.) in its O.T. context. This is necessary because it is impossible to relate the later uses of Ps. 2 to its original meaning unless this has been ascertained. Such problems as the scope of the rebellion (vss. 1, 2), the significance of חֹק and "you are my Son, today I have begotten you" (vs. 7), the pointing of תרעם (vs. 9), the place of Ps. 2 in its O.T. Traditionsgeschichte, the relation of the M.T. to the LXX, other Greek versions and the Targum and the messianic nature of Ps. 2 are taken up. Ch. II, intertestamental literature (i.e., D.S.S., Apocrypha, Pseudepigrapha, Rabbinic literature), examines the quotation of Ps, 2:1,2 in 4QFlor 1 : 18ff, the allusion to Ps. 2:7 in IQSa 2:11, the clearly messianic use of Ps. 2:9 in Psalms of Solomon 17:26 along with allusions to Ps, 2:2,9 in Psalms of Solomon 17,18. Attention is given to allusions to Ps. 2 in Wisdom of Solomon, Sirach, IV Ezra and I Enoch. The occurrences of Ps. 2 in the Rabbinic literature are only surveyed because in most cases the traditions preserved in this literature cannot be shown to be pre-Christian. Finally, the use of Son of God as a messianic title in pre-Christian Judaism is sketched. Ch. III-V deal with the N.T. and concentrate upon the following areas of inquiry: l) introductory formula, 2) text form, 3) contribution of the quotation to the argument or theme of the passage, i.e. what is the significance of the quotation, 4) function of the quotation, i.e. how is it used in its immediate and wider context, 5) hermeneutical stance and techniques and 6) the relation of the quotation or the allusion to earlier and later Traditionsgeschichte. Ch. III examines the use of Ps. 2:1,2 in Acts 3:18,4:5,25ff, Mt. 22:34. Ch. IV deals with Ps. 2:7 in Acts 13:33, Heb. 1:2,5, 5:5, 7:28 and the alleged allusions in the baptism and transfiguration voices and Rom. 1:4. Ch. V is concerned with Ps. 2:9 in 2,26,27, 12:5, 19:15 and allusions to Ps. 2:2 in 11:15, 12:10, 19:19. The use of Ps. 2 in the Church Fathers is incorporated in chs. III-V.

II Th. 2:1-12 is one of the most difficult passages in the N.T., treating, as it does, of eschatological themes which do not re-appear in Pauline Literature. The thesis is an attempt to deal adequately with these themes. First though, the authenticity of II is considered (chp.1) and held to be by Paul. The eschatology of II. 2 is then related to the eschatology of the two Thessalonian letters and it is concluded that a great deal of pre-Pauline material exists in the epistles, (chp.2). A detailed study is made of the problem which gave rise to II.2 by looking at the pastoral concern of the Apostle, the statement which caused the difficulty (The Day of the Lord has come) and the means by which the error was spread. It is concluded that some at Thessalonica were reading 'present salvation' into the expression 'Day of the Lord', whilst at the same time not denying necessarily a future Parousia of Christ, (chp.4). The next three chapters (5-7) look at the three themes which Paul uses to show the Day has not yet arrived : The Apostasy, The Anomos and The Katechon (ōn). The Apostasy is viewed as religious and takes place within the bosom of the church. The Anomos theme is studied against the suggested backgrounds of historical precursors and the Belial (Beliar) myth. The conclusion reached is the Antichrist (=Anomos) idea is the creation of the early church drawing upon elements found in the descriptions of earlier figures, e.g. Antiochus IV. The Anomos figure must be understood from texts showing Satanic possession since those aid an understanding of his relationship to Satan. Details within the passage of the appearance and activity of the Anomos throw light on the conception of the figure; he is set up as a mocking counterpart to Christ and his parousia, (chp.6). The last chapter argues for a theocentric understanding of the Katechon with the Greek verb being translated 'restrain'. Paul is here referring to God and His restraint. The background to this lies in the thought of God holding onto evil and then allowing it to flourish for a set time. Evidence for this is provided and considered. Paul has developed themes which counter an error in the early church. By dealing with events associated with the Day of the Lord he has shown that the Day cannot have come.

No description available.

Text in Afrikaans / The hypothesis debated here is that a critical reading process leads to a responsible use of the Bible. The metaphor of birth and growth is used autobiographically in order to illustrate the mastering of a critical reading process. Fundamentalism as condition before the birth indicates a pre-critical reading and understanding of the Bible. The transition to a critical reading and understanding contains certain psychological effects for the reader. In some instances it may even be called a painful birth process. The growing process progresses slowly. Concepts like inspiration, canon, Scriptural authority, the Bible as Word of God are once more scrutinised in the light of a critical reading process. Aspects that need to be settled with any critical reading are surveyed and may be seen as proposed directives for the mastering of the process: the strangeness of the world of the Bible, the evolution of the Bible, the Bible as literature and the critical Bible reader and objectivity. A critical reading process has certain implications for the traditional understanding of certain Bible themes. This, for example, is illustrated in view of the relation between the two testaments, prophecy, human thinking about God in the Bible and the liberating energy of justification through faith. New insights also establish the necessity for contact with believers within and outside the Christian tradition. With regard to the New Testament and the Jesus movement, a critical reading also leads to new insights. Historical Jesus research is handled and settled in earnest in an attempt to reflect new insights in the Christian tradition. In conclusion, the role of the church is surveyed through a critical reading process. A few personal contentions and conceptions of faith are presented as a survey of the growing process up till the present time. The Divine image of a critical reader is argued in the light of the knowledge of science and the provisional nature of human knowledge about God. That the baby is not thrown out with the bath-water, implies that a critical reader's faith in God need not be sacrificed. On the contrary, it can lead to an enriching spiritual experience. / Religious Studies and Arabic / D. Litt. et Phil. (Bybelkunde)

No abstract available / RELIGIOUS STUDIES and ARABIC / MA (ARABIC)

Christian Spirituality Church History and Missiology / Thesis (D. Th. (Christian Spirituality))

Biblical and Ancient Studies / M. Th. (Old Testament)

M.Th.(Old Testament)

No description available.