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This study is an attempt to define more clearly the Sabbath institution as it is presented in Exodus 20:8-11. It begins by describing the big-picture contours of the Sabbath institution as it has been depicted by various scholars during the last century. Many of these studies focus on delineating what proper Sabbath observance entails or describing how Sabbath rest mirrors God’s rest on the seventh day of creation. However, little investigation has been conducted into the relationship between the fourth commandment in Exodus 20 and the shape of humanity’s task and relationship with God on the seventh day. The study then examines the nature of God’s rest in the first creation account, describing what “rest” entailed for God, and the work from which he rested. It suggests that this “rest” is from the creational activity of the first six days and that it continues on into the present. It also discusses the relationship between the concept of rest offered by the first creation account and the concept of rest in the understanding of the Ancient Near East and Israel. Humanity’s role in the created order is also examined. While humans share some qualities with other creatures, such as an embodied existence, they are also distinct from the rest of creation. Only humans are created in the image of God. As such, they are given tasks unique to their status: subduing the earth, exercising dominion over the creatures of the earth, and expanding the borders of the garden as they multiply and fill the earth. These form the heart of their God-given task that they will carry out as God enjoys his seventh-day rest. Next, the study investigates the particulars of Exodus 20:8-11 and suggests a reading of these particulars against the backdrop of the seventh day as it is described in chapters 3-4. While the rationale for the Sabbath commandment is grounded in the events of the first creation account, the commandment itself also needs to be understood in the context of the Decalogue and, in turn, in the context of the law’s reception at Sinai. The law, and hence the fourth commandment, are central to the calling and purpose of Israel. As Israel fulfils its mandate to be a light to the nations, it will reflect the ideals of the seventh day as they are encapsulated in the law. Far from simply mirroring God’s rest, the fourth commandment reflects the relationship between God and humanity and humanity’s role on the seventh day of creation. The study concludes by drawing together various pieces of the argument and makes suggestions for further research. / MTh (Old Testament), North-West University, Potchefstroom Campus, 2015

This study is an attempt to define more clearly the Sabbath institution as it is presented in Exodus 20:8-11. It begins by describing the big-picture contours of the Sabbath institution as it has been depicted by various scholars during the last century. Many of these studies focus on delineating what proper Sabbath observance entails or describing how Sabbath rest mirrors God’s rest on the seventh day of creation. However, little investigation has been conducted into the relationship between the fourth commandment in Exodus 20 and the shape of humanity’s task and relationship with God on the seventh day. The study then examines the nature of God’s rest in the first creation account, describing what “rest” entailed for God, and the work from which he rested. It suggests that this “rest” is from the creational activity of the first six days and that it continues on into the present. It also discusses the relationship between the concept of rest offered by the first creation account and the concept of rest in the understanding of the Ancient Near East and Israel. Humanity’s role in the created order is also examined. While humans share some qualities with other creatures, such as an embodied existence, they are also distinct from the rest of creation. Only humans are created in the image of God. As such, they are given tasks unique to their status: subduing the earth, exercising dominion over the creatures of the earth, and expanding the borders of the garden as they multiply and fill the earth. These form the heart of their God-given task that they will carry out as God enjoys his seventh-day rest. Next, the study investigates the particulars of Exodus 20:8-11 and suggests a reading of these particulars against the backdrop of the seventh day as it is described in chapters 3-4. While the rationale for the Sabbath commandment is grounded in the events of the first creation account, the commandment itself also needs to be understood in the context of the Decalogue and, in turn, in the context of the law’s reception at Sinai. The law, and hence the fourth commandment, are central to the calling and purpose of Israel. As Israel fulfils its mandate to be a light to the nations, it will reflect the ideals of the seventh day as they are encapsulated in the law. Far from simply mirroring God’s rest, the fourth commandment reflects the relationship between God and humanity and humanity’s role on the seventh day of creation. The study concludes by drawing together various pieces of the argument and makes suggestions for further research. / MTh (Old Testament), North-West University, Potchefstroom Campus, 2015

This dissertation focuses on how the theme of the image of God (Gen 1 :26-27) is seen and developed in the Pentateuch. The image of God in man (Gen 1 :26-27) has been interpreted in various ways. Predominant opinions have changed over time from the Early Jewish interpretation to the present period. Today there is a wider range of opinion regarding the image of God than ever. This dissertation follows a biblical-theological approach from a Reformed tradition of Genesis 1 :26-27, thus starting with an examination of 1 :26-27 in the context of Genesis 1 where the key words, pronouns and the Ancient Near Eastern concept of the image of God are examined. Genesis 1 :26-27 is examined in the context of Genesis 2-11 and we discover that the image of God in Genesis 1:26-27 is both moral and relational in perspective: it involves moral likeness to God and a relationship between God and man like that between parent and child. The theme of the image of God is traced in both narrative and legal material of the law; certain features of the law suggest that defining God-likeness is at least one goal of the law. Some laws are based on moral God-likeness and others are not based on inherent morality. but on the relational aspect of sonship. The theme image of God is also seen in the New Testament, where Christ is the perfect expression of the image of God. He is the Son of God and morally, he is like the Father. Through his death on the cross, believers are individually adopted in God's family and they become his children. They are to be morally like him. Through sanctification, the Church is being renewed into the image of God. Believers are called to be like Christ. They are to imitate Christ's moral-likeness and submission to the Father. / Thesis (M.A. (Old Testament))--North-West University, Potchefstroom Campus, 2007.

This dissertation focuses on how the theme of the image of God (Gen 1 :26-27) is seen and developed in the Pentateuch. The image of God in man (Gen 1 :26-27) has been interpreted in various ways. Predominant opinions have changed over time from the Early Jewish interpretation to the present period. Today there is a wider range of opinion regarding the image of God than ever. This dissertation follows a biblical-theological approach from a Reformed tradition of Genesis 1 :26-27, thus starting with an examination of 1 :26-27 in the context of Genesis 1 where the key words, pronouns and the Ancient Near Eastern concept of the image of God are examined. Genesis 1 :26-27 is examined in the context of Genesis 2-11 and we discover that the image of God in Genesis 1:26-27 is both moral and relational in perspective: it involves moral likeness to God and a relationship between God and man like that between parent and child. The theme of the image of God is traced in both narrative and legal material of the law; certain features of the law suggest that defining God-likeness is at least one goal of the law. Some laws are based on moral God-likeness and others are not based on inherent morality. but on the relational aspect of sonship. The theme image of God is also seen in the New Testament, where Christ is the perfect expression of the image of God. He is the Son of God and morally, he is like the Father. Through his death on the cross, believers are individually adopted in God's family and they become his children. They are to be morally like him. Through sanctification, the Church is being renewed into the image of God. Believers are called to be like Christ. They are to imitate Christ's moral-likeness and submission to the Father. / Thesis (M.A. (Old Testament))--North-West University, Potchefstroom Campus, 2007.

D.Litt. et Phil. / This thesis combines Targum studies with Judaic studies. First, secondary sources were examined and independent research was done to ascertain the historical process that took place in the compilation of extant Pentateuchal Targums (Fragment Targum [Recension P, MS Paris 110], Neofiti 1, Onqelos and Pseudo-Jonathan). Second, a framework for evaluating Jewish exegetical practices within the age of formative Judaism was established with the scrutiny of midrashic texts on Genesis 1: 26-27. Third, individual targumic renderings of Genesis 1: 26-27 were compared with the Hebrew Masoretic text and each other and then juxtaposed with midrashic literature dating from the age of formative Judaism. Last, the outcome of the second and third step was correlated with findings regarding the historical process that took place in the compilation of the Targums, as established in step one. The findings of the summative stage were also juxtaposed with the linguistic characterizations of the Comprehensive Aramaic Lexicon Project (CAL) of Michael Sokoloff and his colleagues.The thesis can report the following findings: (1) Within the age of formative Judaism pharisaic sages and priest sages assimilated into a new group of Jewish leadership known as ‘rabbis’. Under the direction of these scholars, Pentateuchal Targums were collectively and purposefully redacted for use in liturgical, educational or halakhic contexts. This finding counters the alternative view that priestly groups remained distinct from rabbinic circles until the fourth century C.E. and that priests alone were responsible for the compilation of Targum Pseudo-Jonathan. (2) The analysis of midrashic literature revealed different modes of exegesis used by Tannaim and Amoraim, thus providing information on the time and context wherein midrashic passages were compiled. When midrashic passages were then juxtaposed with individual renderings of Genesis 1: 26-27, it became possible to obtain more specific information on the dating and purpose for which extant Pentateuchal Targums were compiled. (3) The comparison of targumic renderings of Genesis 1: 26-27 with the Hebrew Masoretic Text and each other challenges the assumption that all extant Targums were compiled for the Synagogue. In Fragment Targum and Neofiti 1, haggadic rendering goes together with the popular Aramaic dialect used in Synagogue services, while the use of Standard Literary Aramaic employed in the context of halakhic decision-making characterizes the literal rendering of Targum Onqelos. The use of different dialects in Targum Pseudo-Jonathan (PJ) in conjunction with an expansive rendering of Genesis 1: 26-27, which concurs with rhetorical arguments of Palestinian Amoraim in the Palestinian Talmud and Genesis Rabbah, may be an indication that PJ was used for educational purposes.

Please read the abstract in the section 00front of this document / Thesis (PhD (Old Testament Studies))--University of Pretoria, 2007. / Old Testament Studies / unrestricted

This thesis explores the intertextual nature of Irenaeus' reading of Genesis 1-3. In this study, we assume a different mode of investigation than previous works on Irenaeus' use of scripture. Drawing from contemporary discussions on intertextuality in Fishbane, Boyrin, Hays, and Young, we challenge a tradition of investigation into Irenaeus' exegesis that has marginalized the significance of scriptural networking inherent to his hermeneutic. This perspective is evident in the previous works on Irenaeus' reading of Genesis in Orbe, Jacobsen, Kannengiesser, Steenberg, and Holsinger-Friesen. This thesis, on the other hand, brings together an appreciation for Irenaeus' hermeneutic with respect to his exegesis of Gen 1-3. We show that in every instance Irenaeus interprets Gen 1-3, not in isolation, but in correlation with other texts by means of a variety of intertextual reading strategies that shape his theological polemic. In chapter one we investigate the nature of Irenaeus' hermeneutical orientation based upon studies of patristic exegesis and his own descriptions of the exegetical task. We show that Irenaeus purposes to interconnect texts in his refutation and exegesis and we formulate a methodology that appreciates his reading of Gen 1-3 within this theological networking of texts. In chapters 2-6, we provide a literary analysis of the echoes, allusions, and citations of Gen 1-3 in each book of Adversus Haereses. In each case we isolate the allusions to Gen 1-3 and the corresponding interrelated texts that form a hermeneutically symbiotic relationship with Gen 1-3. We show how these textual relationships yield a more comprehensive appreciation for the meaning and function of Gen 1-3 in Irenaeus. In chapter 7 we conclude with a summary and cumulative evaluation of the intertextual relationships fashioned with Gen 1-3 and the reading strategies that guide his intertextual use of Gen 1-3. In doing so, this thesis exposes the intricacies of Irenaeus' theological and intertextual reading of Gen 1-3 and the various ways that Irenaeus harmonizes scripture.

Irländskfödda Johannes Scottus Eriugena (c. 810-877) verkade som teolog vid Karl II:s hov i det västfrankiska riket. Unikt för honom var att han kunde både grekiska och latin och ägnade sig åt att sammanföra grekiska och latinska kyrkofäders tänkande. I sitt filosofiska, exegetiska och teologiska verk Periphyseon kartlägger han varats ursprung och mål med hjälp av Augustinus, Ambrosius, Dionysius Areopagita, Gregorios av Nyssa, Gregorius av Nazianzus och Maximus Bekännaren. Eriugena är också en självständig tänkare. Den här uppsatsen lyfter fram några aspekter av hans tolkningar av Genesis 1-3 som ger honom hans särprägel som exeget. Kännetecknande för Eriugena är bl.a. att han hävdar att Bibeln ska tolkas allegoriskt. I uppsatsen belyses att hans allegoriska metod leder honom till en tolkning av paradiset som en framtidsvision. Han tar avstånd från den historiska tolkningen av Bibeln som Augustinus gör i De Genesi ad litteram. Kännetecknande för Eriugenas tänkande är också att det utgår från en systematisk nyplatonism. Uppsatsen visar hur detta kommer till uttryck i hans tolkning av Genesis 1-3. Ett övergripande syfte med uppsatsen är att väcka intresse för det teologiska tänkandet som föregick renässansen och för tidig medeltid i synnerhet. Genom det här arbetet hoppas jag inspirera till ett ökat intresse för tidig medeltid som en källa till intellektuell fördjupning.

Le récit de création de Genèse 1,1–2,4a – récit d’introduction de la Bible hébraïque – n’a jamais cessé d’animer et de stimuler les esprits et a laissé une forte empreinte sur la culture populaire. En effet, malgré son histoire millénaire et sa pluie de commentaires, ce récit continue, encore de nos jours, à susciter des discussions et des débats sur des enjeux toujours plus pointus et complexes. Dans la foulée, l’objectif général de ce mémoire est de dégager et d’examiner une des dimensions moins explorées de ce récit, à savoir ses vestiges de royauté (divine) et, par extension, leur possible reconfiguration sacerdotale à la période postexilique. Pour y parvenir, des méthodes littéraires et historiques, notamment l’analyse narrative et l’histoire comparée, seront mises à profit tout au long du mémoire. Il s’agira, d’abord, d’investiguer la caractérisation du roi YHWH dans certains psaumes (Ps 47; 74; 89; 104). Ces premiers éléments de l’étude serviront de comparatif pour la suite de l’enquête. Je procéderai par la suite à l’excavation de traces de la royauté divine en Genèse 1, le récit phare de ce mémoire. Finalement, les deux derniers chapitres me permettront d’insister, d’une part, sur la contextualisation historique postexilique de cet écrit, en particulier l’influence sacerdotale, et d’autre part, de dégager les principaux éléments de la caractérisation « royale » d’Elohim en Gn 1, en soulignant toute l’originalité de leur configuration sacerdotale par rapport aux Psaumes. / The creation story of Genesis 1.1–2.4a – the introductory story of the Hebrew Bible – has never ceased to captivate and thus left a strong imprint on popular culture. Despite its millennial history and its multitude of commentaries, this story continues, even today, to spark discussions and debates on ever more specific and complex issues. The general objective of this dissertation is to examine a rarely explored dimension of this narrative, namely the traces of (divine) kingship found in its midst and the potential priestly reconfiguration of this royal dimension in the postexilic period. To do so, literary and historical methods, including narrative criticism and comparative history, will be used throughout the dissertation. First, I will investigate the characterization of king YHWH in various psalms (Ps 47; 74; 89; 104). The rest of the investigation will build on these first steps of the study. I will then proceed to excavate traces and remains of divine kingship in Genesis 1. The last two chapters will allow me, on the one hand, to address the historical context of this text, in the post-exilic period, as well as the important priestly influence on Gen 1; on the other, to identify the main elements of the "royal" characterization of Elohim in Gen 1 while highlighting and acknowledging their priestly revitalization when compared to the Psalms.