Thesis (MDiv (Old and New Testament))--University of Stellenbosch, 2006. / One of the challenging questions for the religious people is whether theocracy is still relevant in a pluralistic society like the South African society. In this assignment I argue that theocracy is relevant for all times. It can just change form as the context changes to adapt to new circumstances. To test this assertion, this study concentrates on the study of Old Testament views regarding theocracy in different contexts. This is done by comparing the narratives of kings Saul, David, Solomon and Rehoboam as told by the Deuteronomist and the Chronicler. The focus is on how contextual influences are reflected in their telling of the stories of these kings and thereby also purport a certain form of theocracy befitting their particular contexts. The study then concludes that theocracy is relevant for all times but the change in context should be taken into consideration.

Thesis (MPhil)--Stellenbosch University, 2003 / ENGLISH ABSTRACT: The object of this study is to assess African Christian beliefs in ancestors in lieu of a responsible interpretation of 1 Corinthians 8 :4 - 6. Warranting this assessment is the confusion that arises from the perception that African beliefs in ancestors and the tenets of Christian faith are compatible. Scriptural teaching seems to address the question of "ancestral worship" and does seem to portray it as something mutually exclusive to the tenets of Christian faith. Some of the authors cited in the thesis attest to this, and others seem to be rising in defence of "ancestor worship" by accommodating it without any problem on the same level as Christianity. Syncretism arises in the desire to strike a compromise between the two religions and allow African Christians to practise "ancestor worship" whilst confessing to be Christians at the same time. The selected text, ] Corinthians 8: 4-6, will be the centre of the assessment into the practice of "ancestor worship" by African Christians. This is because it contains a passage where Paul addresses the issue of food dedicated to idols. Paul's resolution of the issue - with his intention of maintaining harmony in the church and in the spirit of love - seems to accommodate the eating of meats offered to idols, but encourages abstinence in consideration of the weak. This principle of love may seem to bring accommodation, yet after a rigorous discussion the thesis concludes that the text still excludes the worship of idols. "Ancestor worship" is in this thesis seen to be within the given definitions of idolatry as it involves the sacrificing of meats and foods to ancestors and the deceased. In the final analysis the quest for a solution to ancestor beliefs and practices by African Christians challenges the Church to focus on a responsible interpretation of Biblical texts, and in such a way that it would bring light as to whether ancestor beliefs and practices are in continuation with Biblical perspectives or not. / AFRIKAANSE OPSOMMING: Die doel van hierdie studie is om Afrika-Christene se opvattings met betrekking tot hul voorouers aan die hand van 'n verantwoorde verstaan van 1 Korintiers 8:4-6 te evalueer. Die studie is genoodsaak deur verwarring oor die vraag of die beginsels en praktyke van "voooroueraanbidding" met die Christelike geloof versoen kan word. Vol gens die studie blyk dit dat die gekose teks die vraag van "vooroueraanbidding" aanspreek, en wel as onversoenbaar met die wesensaard van die Christelike geloof. Sommige van die bronne waarna die tesis verwys, onderskryf hierdie standpunt, terwyl ander "vooroueraanbidding" verdedig en probleemloos op dieselfde vlak as die Christelike geloof akkommodeer. Die gevolg is dat sinkretisme ontstaan as 'n kornpromis tussen die twee perspektiewe, wat dit vir belydende Afrika-Christene moontlik maak om "vooroueraanbidding" te bedryf. 1 Korintiers 8:4-6 vonn die kemgesigspunt vanwaar die praktyk van "vooroueraanbidding" deur Afrika-Christene geevalueer word. In die gedeelte bespreek Paulus die vraag of Christene voedsel mag eet wat aan afgode gewy is. In die lig van sy bedoeling om 'n gees van liefde en eenheid in die gemeente aan te moedig, laat hy ruimte vir Christene se vryheid om afgodsvleis te eet, maar beveel aan dat dit ter wille van swakkeres in die geloofliefs gelaat moet word. Hoewel die liefdesbeginsel ruimte mag laat vir die akkommodering van "vooroueraanbidding", kom die tesis 11<'1 indringende bespreking tot die slotsom dat I Korintiers 8:4-6 dit as 'n opsie vir Christene uitsluit, "Vooroueraanbidding" word hier gedefinieer as afgodery, aangesien dit die offerande van vleis en ander kos aan voorouers en afgestorwenes insluit. Om enigsins 'n oplossing vir die probleem van "vooroueraanbidding" deur Afrika- Christene te vind, vra in die finale instansie dat kerke sal fokus op 'n verantwoorde interpretasie van die Bybel, wat sal kan aandui of sodanige geloofspraktyke 'n voortsetting van Bybelse perspektiewe is al dan nie.

Thesis (MTh)--Stellenbosch University, 2005. / ENGLISH ABSTRACT: Chapter one of this research and its hypothesis outlines the way in which land inheritance has been applied in past decades to the total exclusion of women. This study includes mainly the Ogba and Ekpeye and concentrates on areas where the Bible has been read for nearly 100 years without any appreciable impact on the cultural restrictions imposed on women with respect to the inheritance of land. Chapter two highlights the practices of land tenure in both the ancient Near East (ANE) and ancient Israel, with specific emphasis on the concepts of ahuzzah and nahalah, the role of the kinsman redeemer (goe/) in the redemption and retension of the family inheritance, and the importance of the dowry as a substitute for land inheritance. Chapter three looks at the social and religious status of women in the ANE and ancient Israel, and illustrates the importance of women as daughters or wives. The specific inheritance rights enjoyed by women in ANE societies are also mentioned. The inheritance rights of women in South-east Nigeria and the Niger Delta are covered in chapter four. The traditional system of land holding and the relationship between this system and the socio-economic status of women are disussed. Empirical evidence from the Niger Delta communities is given and a comparison made with other groups in Niqerie. The thesis proceeds to make a functionally equivalent translation of the Zelophehad narrative (Num. 27:1-11) with the understanding that such unique texts, if properly understood, could impact on the cultural perceptions of the people in terms of the inheritance rights of women. This contrasts with the more literal, second language translations which seem not to have had any significant impact on the communities so far. The final chapter makes an evaluation of the central hypothesis. Due to logistic difficulties, the application of the results of the research to the target communities may have to wait until funds are available to test the translation within the target communities. Such a test will have to be done over a period of time to determine its impact on the problem facing women with respect to inheritance rights. / AFRIKAANSE OPSOMMING: Hoofstuk een van hierdie studie en hipotese fokus op die navorsingsvraag, naamlik die wyse waarop grondnalatenskap die afgelope dekades tot die algehele uitsluiting van vroue plaasgevind het. Die studie sluit hoofsaaklik die Ogba en Ekpeye in, en konsentreer op streke waar die Bybel die afgelope 100 jaar gelees is sonder enige noemenswaardige impak op die kulturele beperkings op vroue met betrekking tot die erf van grond. Hoofstuk twee bespreek die grondbesitpraktyke in beide die antieke Nabye Ooste (ANa) en antieke Israel. Spesifieke aandag word geskenk aan die konsepte van ahuzzah en nahalah, die rol van die bloedverwant losser (goel) in die aflos en behoud van die familie erfenis, en die belang van die bruidskat as substituut vir 'n nalatenskap van grond. Hoofstuk drie kyk na die sosiale en godsdienstige status van vroue in die ANa en antieke Israel, en illustreer die belangrikheid van vroue as dogters of getroudes in die gemeenskap. Die spesifieke erfregte wat vroue in die ANO geniet het, word ook genoem. Die erfreg van vroue in Suid-oos Niqerie en die Niger Delta word in hoofstuk vier gedek. Die tradisionele stelsel van grondbesit word bespreek, asook die verhouding tussen hierdie sisteem en die sosio-ekonomiese status van vroue. Empiriese bewyse uit die Niger Delta gemeenskappe word verskaf en 'n vergelyking getref met ander groepe in Niqerie. Die tesis maak 'n funksioneel gelykwaardige vertaling van die Selofgad-verhaal (Num. 27: 1-11), met die verstandhouding dat sulke unieke tekste, indien behoorlike verstaan, 'n impak kan he op kulturele waarnemings ten opsigte van die erfreg van vroue. Dit kontrasteer met die meer letterlike, tweedetaal vertalings wat tot dusver skynbaar geen noemenswaardige impak op die gemeenskappe gehad het nie. In die finale hoofstuk word die sentrale hipotese qeevalueer. Die toepassing van die resultate van die navorsing op die teikengemeenskappe sal, as gevolg van logistieke struikelblokke, moet wag tot fondse beskikbaar is om die vertaling op die teikengemeenskappe te toets. Sodanige toets sal oor "n tydperk moet strek ten einde die impak daarvan op die probleem wat vroue ervaar ten opsigte van erfreg vas te stel.

Thesis (MTh)--Stellenbosch University, 2000 / ENGLISH ABSTRACT: The issue addressed in this study and its hypothesis are outlined in chapter one, and concern the general problem of variety in theological interpretation of the Bible. Specifically, the research problem is identified with the existence of different readings of Jonah as Scripture, and the need for these readings to be authoritative. A secondary issue has to do with the role of author's intention in theological interpretation. The hypothesis of this study states that the existence of various models of Scriptural authority can account in part for the different ways that interpreters produce meaning in the text of Jonah, by appealing to the one aspect of the text which is thought to be authoritative. In chapter two the concept of scriptural authority is defined. The writings of theologians who have expressed authority in terms of models is compared and contrasted. A synthesis is attempted which aims at providing a definition of each model of authority with which to analyse the theological interpretations of select authors. In this chapter, the main focus is on the different ways that the Bible is regarded as authoritative in the church. Chapter three provides an analysis of three Jonah commentaries each written from the perspective of one of the models of authority. The specific way in which each author understands the meaning of Jonah is identified through a consideration of the exegetical arguments. The single aspect of the text which is taken to be decisive in the articulation of the understanding of the theological message is traced in the author's argument. The interpretation is then compared with the definition of the particular model assumed to be underlying the exegesis. The final chapter consists of an evaluation of the validity of the central hypothesis; some concluding remarks concerning the role of author's intention in authoritative interpretation; and an identification of areas for further research. / AFRIKAANSE OPSOMMING: OUTORITEIT EN INTERPRETASIE IN DIE BOEK JONA Die probleemstelling en hipotese van hierdie studie kry in hoofstuk een aandag. Die probleem het te doen met die verskeidenheid teologiese interpretasies van die Bybel. Die spesifieke navorsingsprobleem word met die bestaan van verskillende verklarings in die boek Jona wat gelees is as die Heilige Skrif, geidentifiseer. 'n Sekondere saak het met die rol van die outeur se bedoeling in 'n teologiese interpretasie te doen. Die hipotese wat die studie rig, se dat die verskillende maniere hoe vertolkers die bedoeling uit die boek Jona kry, teruggevoer kan word na die bestaan van verskeie modelle van skriftuurlike outoriteit. Dit gebeur omdat 'n enkele aspek van die teks as outoriter behandel word. Die bepaling van skriftuurlike outoriteit word in hoofstuk twee behandel. Die resultate van teoloe wat outoriteit as modelle beskrywe het word vergelyk en teenoorgestel. Die modelle is saamgestel tot 'n definisie van elke model van outoriteit om die teologiese interpretasies van sekere outeurs te ontleed. Die hoofbrandpunt van hierdie hoofstuk is die verskillende maniere waarop die Bybel as outoriter in die Kerk verskyn. Hoofstuk drie bestaan uit 'n ontleding van drie kommentare van die boek Jona wat vanuit die perspektief van 'n spesifieke model beskou kan word. Die manier waarop elke outeur Jona verstaan word geidentifiseer deur 'n oorweging van die eksegetiese argumente. Die enkele aspek van die teks wat bepaal hoe die teologiese boodskap verstaan is, word vervolg in die argument van die outeur. Die definisie van die spesifieke model wat die outeur blykbaar aanvaar, word daarna vergelyk met die interpretasie. In die slothoofstuk word 'n evaluering van die geldigheid van die sentrale hipotese opgeneem; verskeie slotopmerkings betreffende die rol van die outeur se voornemens in gesaghebbende verklaring; en die identifisering van velde vir verdere ondersoek.

Thesis (MTh)--Stellenbosch University, 2001. / ENGLISH ABSTRACT: This study alms to compare ancient Israelite (Old Testament) prophecy with Nuer prophecy within its respective religious contexts, to detect the differences and similarities. The most important differences between Israelite (Old Testament) and Nuer prophecy are: • Israelite prophecy presupposes monotheism while Nuer prophecy functions within a polytheistic rei igious context. • Nuer understanding of creation is far less explicit than the Israelite accounts of creation in Genesis 1 and 2. In explaining the reasons for the dissimilarities between Israelite (Old Testament) and Nuer prophecy, reference was made to the difference in geographical location, cultural and societal context. Among the more important similarities between Israelite (Old Testament) and Nuer prophecy are the points of view related to sin and sacrifice, as well as the distinction between true and false prophets and the role of prophets in society. / AFRIKAANSE OPSOMMING: Hierdie studie beoog om In vergelyking te tref tussen anti eke Israelitiese (Ou Testament-) profesie en Nuer-profesie binne hulle onderskeie religieuse kontekste, en om ooreenkomste en verskille te identifiseer, Die volgende is die belangrikste verskille tussen Israelitiese (Ou Testament-) en Nuer-profesie: • Israelitiese profesie voorveronderstel rnonoteisrne terwyl Nuer-profesie binne In politeistiese religieuse konteks funksioneer. • Die Nuer-begrip van die skepping is aansienlik minder eksplisiet as die Israel itiese weergawes van die skepping in Genesis 1 en 2, In Verklaring van die gronde vir die verskille tussen anti eke Israelitiese (Ou Testament-) profesie en Nuer-profesie het faktore 5005 verskille in geografiese lokaliteit, kulturele en samelewingskontekste in ag geneern. Sommige van die belangriker ooreenkomste tussen anti eke Israelitiese (Ou Testament-) en Nuer-profesie wat genoem word, is die vertrekpunte betreffende sonde en offerande, sowel as die onderskeid tussen ware en vals profete en die rol van profete in die samelewing.

Thesis (MTh)--Stellenbosch University, 2002 / ENGLISH ABSTRACT: The question I am attempting to answer, IS "What is the theological significance of the prophecy ofHuldah, the prophet? Why is Huldah there?" Scholars have offered different reasons for the presence of Huldah in 2 Kings 22. Why Huldah and not one of the other male prophets, has been approached to "enquire from the Lord". The explanations offered, can all be challenged. It does not supply us with convincing theories which can be used to examine the theological significance of the prophecy of Huldah. I would therefore argue, that the text itself, supply us with clues which can be used to discuss the theological significance of the prophecy of Huldah. Seeing that the text is part of the Deuteronomistic History, clues (to help with the understanding of Huldah),would therefore also be found within this history. In other words, the literary context as well as the Deuteronomistic background of 2 Kings 22, provide us with clues for the theological significance of Huldah as a prophet. Furthermore, I would like to argue that the interpretations made from the clues could be enriched by the fact that I am a woman. A feminist approach could introduce a different perspective 1 therefore did a close reading of the text, 2 Kings 22 1-20 with specific focus on 2 Kings 2214-20. Special attention is given to the language used, the characters included in the story as well as the context of the story. In order to try and get a better understanding of the language, the Hebrew text was used as point of departure and a translation to Engli h was made to use in my discu sion. Through my journey with Huldah, t have been inspired The inclusion of Huldah, highlights the presence of female prophets in the history of Israel. God calls women as well as men. Huldah can be used a a different model for women. In her patriarchal society, she was a married woman who was also a prophet. A prophet who was repected by her people. The king sent his "trusted attendants" (five males) to "enquire from the Lord" and they went to Huldah, the prophet. Therefore, the story of Huldah emphasises the fact that women also played important roles in the history of Israel. / AFRIKAANSE OPSOMMING: Die vraag wat ek probeer beantwoord is, "Wat is die teologiese belang van die profeet Guldah ') Waarom is Guldah daar." Talle geleerdes het verskillende redes vir die teenwoordigheid van Guldah in 2 Konings 22 verskaf Redes waarorn Guldah, en nie een van die manlike profete me, genader is om " die Here te raadpleeg" nie. AI die verduidelikings wat aan die hand gedoen word, kan egter bevraagteken word. Dit verskaf nie oortuigende teoriee wat gebruik kan word om die teologiese waarde van Guldah te ondersoek nie. Ek wil dus argurnenteer dat die teks self leidrade verskaf wat gebruik kan word ten einde die teologiese belang van die profesie van Guldah te bespreek. Aangesien die teks deel is van die Deuteronomistiese Geskiedenis sal leidrade, om te help met die verstaan van Guldah dus ook in hierdie geskiedenis gevind word In ander woorde, die literere konteks sowel as die Deuteronomistiese agtergrond van 2 Konings 22, verskaf ons met leidrade vir die teologiese belang van Guldah as profeet. Verder sou ek graag wou argumenteer dat die interpretasies gernaak vanuit die leidrade, verryk kan word deur die feit dat ek 'n vrou is. 'n Ferninistiese benadering kan 'n ander perspektief in Iei. Ek het dus die reks, 2 Konings 221-20 krities gelees met spesifieke fokus op 2 Konings 22.14-20. Spesiale aandag is gegee aan die taalgebruik, die karakters wat ingesluit is in die storie, sowel as die konteks van die storie Ten einde die taalgebruik beter te erstaan, is die Hebreeuse teks as vertrekpunt gebruik en 'n vertaling in Engels gedoen, wat in die bespreking gebruik is. Die reis met Guldah, het my geinspireer. Die teenwoordigheid van vroulike profete word deur die insluiting van Guldah uirgelig. God roep vroue sowel as mans. Guldah verskaf dus 'n ander 'radikale' model vir vroue van haar tyd en daag ook sodoende vroue van vandag uit. In haar patriargale samelewing, was Guldah 'n getroude vrou, sowel as 'n profeet. 'n Profeet wat deur haar mense gerespekteer was. Die koning het sy "getroue volgelinge" (vyf mans) gestuur om "die Here te raadpleeg", en hulle het na Guldah die profeet gegaan. Die storie van Guldah beklemtoon dus die feit dat vroue ook belangrike rolle in die geskiedenis van Israel gespeel het.

Thesis (MTh)--Stellenbosch University, 1981. / ENGLISH ABSTRACT: NO ABSTRACT / AFRIKAANSE OPSOMMING: GEEN OPSOMMING

Thesis (MTh)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: Using social-rhetorical hermeneutics, this study examines Jesus’ statement “Do this in remembrance of Me” during the last meal He had with his disciples before He went to the cross – both in the light of the Lucan context and our/modern present context. A careful examination of the text in Luke 22:14-30 poses a challenge to Lucan scholarship as it delves into the reason of the insertion of the phrase in the context of this meal. In the first place, different views as regards the meal are examined so as to present the motif of the meal. It has been discovered that Luke wanted his community to use this meal as a medium of remembering what Jesus was to humanity during his time on earth. Socio-rhetorical analysis helps to appreciate Luke’s rhetorical nuances in presenting this meal scene to his audience. In Chapter two it is revealed that Luke used his sources rhetorically in different textures and patterns to present to his audience that Jesus was the Saviour and a servant-leader. The intertexture of Luke’s material of the meal shows that Luke appealed to his community using Ancient Near Eastern, Greco-Roman socio-cultural rhetoric in order to reiterate what his audience needed to know about Jesus. It reveals Jesus as a broker, patron, and benefactor to his community with the aim of restoring the dignity of humanity. The sacred texture of the Lucan meal shows the ever abiding presence of Jesus in the midst of the community whenever they meet due to the divine power of Jesus. Socio-rhetorical hermeneutics of Luke 22:14-30 explicates that the phrase “Do this in remembrance of Me” in the context is Luke’s rhetorical strategy of encouraging his audience to remember Jesus with the view to imitate his lifestyle and his inclusive approach to the marginalised and the outcasts of society. It is when the community eats the meal concomitantly with the imitation of his lifestyle, especially his approach to God and humanity, that the community will truly remember Jesus and thus restore human dignity in society. / AFRIKAANSE OPSOMMING: Die ondersoek van die uitspraak tydens die laaste maaltyd wat Jesus met sy dissipels gehad het voor sy dood aan die kruis, met behulp van sosio-retoriese hermeneutiek, toon die belangrikheid van die stelling, “Doen dit tot my gedagtenis”, in die lig van die Lukaanse gemeenskap en die moderne konteks. ’n Deeglike ondersoek van die teks in Lukas 22:14-30 bied ’n probleem aan die bestudering van die Nuwe Testament, veral vir Lukas-spesialiste, as gevra word na die rede vir die invoeging van die frase binne die konteks van hierdie maaltyd. In die eerste plek word daar gevra na die motivering vir die plasing van die maaltyd binne die teks. Dit blyk dat Lukas sy gemeenskap wou motiveer om hierdie maaltyd te gebruik as ’n middel om te onthou wat Jesus vir die mensdom beteken het gedurende sy tyd op aarde. Sosio-retoriese analise help ons om te bepaal watter retoriese nuanses Lukas gebruik het in die aanbieding van hierdie maaltydtoneel aan sy gehoor. In hoofstuk twee word aan die lig gebring dat Lukas sy bronne in verskillende retoriese teksture en patrone aanbied aan sy gehoor om te toon dat Jesus die Verlosser en ’n dienaar-leier was. Die intertekstuur van die Lukaanse weergawe van die maaltyd toon dat Lukas met behulp van Ou Nabye Oosterse en Grieks-Romeinse bronne, asook sosio-kulturele retoriek ’n beroep op sy gemeenskap doen om Jesus regtig te leer ken. Dit toon Jesus as ’n bemiddelaar, beskermheer, en weldoener aan sy gemeenskap ten einde die herstel van die waardigheid van die mensdom te bewerk. Die heilige tekstuur van die Lukaanse maaltyd toon die ewigblywende geskenk van Jesus aan die gemeenskap en die feit dat die gemeenskap alles te danke het aan die goddelike krag van Jesus. Sosio-retoriese hermeneutiek van Lukas 22:14-30 maak dit duidelik dat die frase, “Doen dit tot my gedagtenis”, binne die konteks ’n retoriese strategie is waarmee Lukas sy gehoor wou leer om Jesus se leefstyl na te boots en sy inklusiewe benadering ten opsigte van die gemarginaliseerdes en uitgeworpenes van die samelewing te onthou. Dit is wanneer die gemeenskap die maaltyd eet en sy lewenstyl naboots, veral sy handelinge en benadering tot God en die mensdom, dat die gemeenskap werklik vir Jesus sal onthou en so menswaardigheid in die gemeenskap sal herstel.

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: By means of literary, linguistic and comparative literary approaches, this study examines the literary structure of the alphabetical acrostic poems in the Psalms. First, a literary approach is used to analyze the form and content of each alphabetical acrostic poem to show that the literary structure of the poems is varied. Selected Psalms 9-10, 111 and 112 are translated from the Hebrew and compared to ancient Near Eastern languages especially Akkadian and Ugaritic. Second, by means of linguistic approaches, the literary structure of each poem is determined on both micro and macro levels using the researcher’s own translations of these psalms. Furthermore, a comparative literary approach is employed to compare the forms of ancient Near Eastern acrostics, in particular Akkadian, Egyptian and Ugaritic poems, to Hebrew acrostics. The analysis reveals both similarities with other ancient Near Eastern forms as well as the uniqueness of the Hebrew alphabetical acrostic poems. Both linguistic and literary insights are used to determine the relationship between the different forms. The findings suggest that the alphabetical acrostic poems were probably written around or after 1000 B.C.E. since the ancient Near Eastern poems were written before 1000 B.C.E. The unique 22-line form of the Hebrew alphabetical acrostics also indicates that Hebrew thought was distinct from what can be observed in other ancient Near Eastern texts. On the basis of this research, a conclusion is reached and suggestions for future research are made. / AFRIKAANSE OPSOMMING: Deur literêre, linguistiese en vergelykende literêre benaderings ondersoek hierdie studie die literêre struktuur van die alfabetiese akrostiese gedigte in die Psalms. Eerstens word ‘n literêre benadering gebruik om die vorm en inhoud van elke alfabetiese lettervers te ontleed om aan te toon dat die literêre struktuur van die gedigte verskillend is. Die gekose Psalms 9-10, 111 en 112 word uit die Hebreeus vertaal en in vergelyking met die Ou-Nabye-Oosterse tale, veral Akkadiese en Ugarities, bespreek. Tweedens, deur linguistiese benaderings, word die literêre struktuur van elke gedig op beide mikro-en makro vlakke bepaal deur gebruik te maak van die navorser se eie vertalings van hierdie psalms. Verder, word ‘n vergelykende literêre benadering aangewend om die vorms van die Ou-Nabye- Oosterse akrostiese gedigte, in die besonder Akkadies, Egiptiese en Ugaritiese gedigte, met Hebreeuse akrostiese gedigte te vergelyk. Die ontleding toon die ooreenkomste met ander antieke Nabye- Oosterse vorms sowel as die uniekheid van die Hebreeuse alfabetiese akrostiese gedigte. Beide linguistiese en literêre insigte word gebruik om die verhouding tussen die verskillende vorms te bepaal. Die bevindinge dui daarop dat die alfabetiese akrostiese gedigte waarskynlik geskryf is rondom of later as 1000 vC, angesien die antieke Nabye-Oosterse gedigte voor 1000 vC geskryf is. Die unieke 22-reël vorm van die Hebreeuse alfabetiese akrostiese gedigte dui ook aan dat die Hebreeuse denke te onderskei is van wat in ander antieke Nabye-Oosterse tekste gereflekteer word. Gebaseer op hierdie navorsing, word tot ‘n gevolgtrekking gekom, en word voorstelle vir toekomstige navorsing gemaak.

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: This research evaluates and explores the problem of How stories of the beginning impact on the theological understanding of human dignity in relation to Genesis 6:1-4. 1. In this thesis, the first chapter was conducted through a literature study of existing research and current materials which include general articles, monographs and other related materials. It is argued that the stories of the beginning have much impact on the culture of honour and shame in understanding human dignity in southern Kaduna. 2. In the second chapter, the concepts of honour and shame were regarded as reciprocal terms that are defined in webs. As such, semantic fields were used to define and analyse the different views on honour and shame especially from the perspectives of the ancient Near East and Old Testament. 3. In the third chapter, the stories of beginning among the Atyap and their neighbours were related as significant for understanding right and wrong, and identity formation for human dignity and self-respect. 4. Notably in the fourth chapter, honour and shame in narratives are not merely important to the individual but also to the family, clan and tribe. Due to its implication, people worked hard to achieve honour or respect which is mostly bestowed as titles of repute on people. It is established from the creation narratives that Genesis 1-3 has been considered for human dignity research in the past but it is equally important to look at the neglected evidence in Genesis 6:1-4. 5. In the fifth chapter, an exposition of Genesis 6:1-4 was carried out to illustrate the idea of honour from the story about the בְנֵי־הָאֱלֹהִים who disrespectfully married the daughters of Cain. The honourable נְּפִלִים and גִברִֹים were interpreted as the sons of Seth who were active, living and had the likelihood of falling into such temptations. The prospect of giants, ―men of name‖ and ―heroes of renown‖ meekly stooping low to the shameful women was unthinkable at that time; as such, a picture of utter disrespect is painted from different angles. 6. In the sixth chapter, the culture of honour and shame required that so much effort be exerted daily on the populace in order to achieve respect. It was recommended that the Old Testament stories of the beginning remained noteworthy for the stories, ethnic groups and languages of southern Kaduna. Essentially, with respect to our question and hypotheses, honour and shame in Old Testament and ancient Near Eastern stories of the beginning facilitated the understanding of southern Kaduna stories. In view of the fact that everyone desires to be important, the notion of honour and shame became the scale for evaluating respect and value. It was equally useful for appreciating human dignity and not just as a tool of entertainment or for promoting cultural heritage, religious/ethical teaching and community interaction. It was concluded that unfamiliar cultures such as those of southern Kaduna can be useful as case studies for Old Testament research in the future and that scholars could focus on such neglected regions. In this research on honour and shame, we have also uncovered a fresh picture of the recreation of the earth and a new beginning of humankind from the story of the בְנֵי־הָאֱלֹהִים in Genesis 6:1-4. / AFRIKAANSE OPSOMMING: Hierdie ondersoek evalueer die probleem wat verband hou met die vraag: Hoe word die begrippe van eer en skaamte uitgebeeld in die verhale oor die begin in suidelike Kaduna kulture en watter rol speel dit binne die handhawing van menswaardigheid in Genesis 6:1-4. 1. Die eerste hoofstuk word ingelei deur 'n literatuurstudie oor joernaalartikels, monografië en ander verwante materiaal. Daar word geargumenteer dat die verhale oor die begin respek in die vorm van eer en skaamte veronderstel en dat dit belangrik is vir die verstaan van menswaardigheid in die kulture van suidelike Kaduna. 2. In die tweede hoofstuk word die begrippe van eer en skaamte as wederkerige begrippe gedefinieer. Semantiese velde is gebruik om die betekenisnuanses van eer en skaamte vanuit ou Nabye Oosterse en Ou-Testamentiese perspektiewe te definieer en te analiseer. 3. Die derde hoofstuk ondersoek die verhale oor die begin wat deur die Atyap en hulle bure oorvertel word en wat as betekenisvol beskou word vir die begrip van reg en verkeerd, sowel as identiteitsvorming en menswaardigheid. 4. Van besondere belang is die vierde hoofstuk waar eer en skaamte se implikasies vir individue, families, sibbes en stamme uitgespel word. Die meeste mense streef na eer as vorm van respek wat veral in die titels en reputasies van mense gereflekteer word. Navorsing oor die skeppingsverhale het aangetoon dat Genesis 1 – 3 baie klem in die verlede ontvang het wanneer menswaardigheid ondersoek is; terwyl die afgeskeepte Genesis 6:1-4 weinig onder die akademiese soeklig geval het. 5. Die vyfde hoofstuk bestaan uit 'n eksegetiese ondersoek van Genesis 6:1-4 wat aantoon dat eer en skaamte betrokke is by die beskrywing van die seuns van God wat op 'n oneervolle manier met die dogters van Kain trou. Eer en skaamte is ook betrokke in die beskrywing van die Nefilim en die Giborim, wat gesamentlik as die seuns van Set verstaan word. Daar bestaan dus 'n teenstelling tussen die eerbiedwaardige reuse, manne van naam en helde met reputasie en die oneerbiedige omgang met die vroue van die aarde. 6. In die sesde hoofstuk word omskryf hoe daar 'n kultuur van eer en skaamte gevestig word ten einde respek af te dwing en menswaardigheid te handhaaf. Hierdie studie het vasgestel dat eer en skaamte van deurslaggewende belang is vir die verstaan van die verhale oor die begin in Kaduna, die ou Nabye Ooste en die Ou Testament. Die algemene strewe na belangrikheid maak eer en skaamte belangrike aspekte van 'n verwysingsraamwerk in terme waarvan respek en waardes beoordeel word. In dieselfde asem moet genoem word dat eer en skaamte 'n nuwe waardering vir menswaardigheid moontlik maak. Onbekende kulture soos die in suidelike Kaduna bied ook nuttige perspektiewe wat konstruktief in Ou-Testamentiese studie benut kan word – die rol van eer en skaamte in die interpretasie van die seuns van God in Genesis 6:1-4 is 'n goeie voorbeeld daarvan.