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Afrikaans: Daar is nou reeds vir so om en by drie dekades 'n groeiende belangstelling in die boek Jesaja, maar dan in besonder die eenheid van die boek. In die Verenigde State van Amerika het dit onder meer gelei het tot die organisering van The Formation of the Book of Isaiah Seminar of the Society of Biblical Literature onder voorsitterskap van Marvin Sweeney en Roy Melugin. Die huidige debat het gegroei uit die onvergenoegdheid van al hoe meer navorsers met die Histories-Kritiese metode en sy resultate. Die klassieke driedeling van Duhm, maar veral sy volgelinge se toepassing daarvan, word bevraagteken. As altematief word daar gewys op die eenheid van al 66 hoofstukke van Jesaja. Die eenheid, anders as die klassieke kerklike standpunt, lê egter nie opgesluit in die outeur nie, maar in die teks met sy verskeidenheid intratekstuele verbindings. In Suid-Afrika, soos ook maar die geval is met die res van die akademiese wereld, word die sinkroniese en diakroniese benaderings tot die teks dikwels teen mekaar afgespeel. Hier word gepoog om beide perspektiewe aan die orde te stel met die doel om aan te toon dat elke benadering sy tekortkominge het. Soos die Historiese Kritiek nie reg is met sy waterdigte skeiding tussen Proto-, Deutero- en Tritojesaja nie, is die sinkroniese benaderings ook nie reg in hul optimisme oor die duidelik gestruktureerde eenheid van die finale teks nie. Daar is beide 'n kontinuïteit en diskontinuïteit in Jesaja te bespeur. Deur egter vanuit sowel 'n diakroniese as 'n sinkroniese perspektief na die teks te kyk, word die ryke geskakeerdheid van die teks emstig opgeneem, komplimenteer genoemde twee perspektiewe mekaar se resultate, ondersteun mekaar self op bepaalde punte en kom die moontlike boodskap duideliker na die oppervlak. In hierdie studie dien Jesaja 36-39 as illustrasie, terwyl Jesaja 38-39 in detail geëksegetiseer word. Hierdie teks staan reeds vir dekades om verskeie redes in die brandpunt van die bespreking. Die rede vir die plasing daarvan in die spesifieke konteks van Jesaja, die parallelle teks in 2 Konings 18-20 en die annale van Sanherib van Assirie en hul weergawe van die beleg van Jerusalem, is van die belangrikste vrae in die verband. Die onderhawige studie bevestig die hipotese aan die begin van hierdie studie gestel, naamlik dat die pendulum terug geswaai het deurdat die klem verskuif het van 'n driedeling na die eenheid van die boek Jesaja. Die klassieke skeiding tussen Proto-, Deutero- en Tritojesaja is nie so waterdig as wat daar oor die algemeen onder histories-kritiese navorsers aanvaar word nie. Daar is wel 'n bepaalde relasie tussen die drie dele, maar die omvang en aard van die relasies is nie so duidelik is as wat voorstanders van die sinkroniese benaderings tot die teks dit wil hê nie. Daarom behoort 'n sinkroniese en 'n diakroniese benadering in die eksegetiese proses nie teenoor mekaar gestel te word nie, maar behoort dit eerder komplementerend aangewend te word. English: For three decades or so, there has been growing interest in the book of Isaiah, particularly with regard to the unity of the book. In the United States of America this has led to, among other things, an organisation called The Formation of the Book of Isaiah Seminar of the Society of Biblical Literature under the joint chairmanship of Marvin Sweeney and Roy Melugin. The current debate has grown out of the discontent of more and more researchers with the Historical-Critical methods and their results. The classical tripartition of Duhm, and especially his supporters' application of it, is being queried. The unity of all 66 chapters of Isaiah is indicated as an alternative. This unity, unlike the traditional standpoint of the church, is, however, not implied in the authorship, but rather in the text, with its variety of intertextual links. In South Africa, as is the case in the rest of the academic world, the synchronic and diachronic approaches to the text are often played off against each other. An attempt is made here to raise questions about both perspectives with the aim of showing that each approach has its shortcomings. Just as the Historical-Critical method is not correct in its rigid division between Proto-, Deutero- and Trito-Isaiah, neither are the synchronic approaches correct in their optimism over the clear, structured unity of the final text. Both continuity and discontinuity can be detected in Isaiah. However, by looking at the text from a diachronic as well as a synchronic perspective, an improved view of the rich variety of the text can be seen. The results of the aforementioned perspectives are complementary, even supporting each other on certain points, and the eventual message comes more clearly to the surface. In this thesis, Isaiah 36-39 serves as an illustration, while Isaiah 38-39 is analysed in detail. This text, for various reasons, has been the focal point of discussion for many years. The reason for its insertion in the specific context of Isaiah, the parallel text in 2 Kings 18-20 and the annals of Sennacherib of Assyria and their varying versions of the siege of Jerusalem, are some of the most important questions. This study confirms the hypothesis proposed at the beginning, namely that the pendulum has swung back, shifting the emphasis from tripartition to a unified book of Isaiah. The classical division between Proto-, Deutero- and Trito-Isaiah is not as rigid as generally accepted by the Historical-Critical researchers. There is a definite relationship between the three parts but the extent and nature of the relationship is not as clear as the advocates of the synchronic methods to the text would like it to be. Therefore, synchronic and diachronic methods in the exegesis should not be set against each other but should rather be applied in a complementary fashion. / Thesis (DD (Old Testament Studies))--University of Pretoria, 2006. / Old Testament Studies / unrestricted

It is the purpose of this study to examine the semantic variations adhering to the word tsedeq in Isaiah 40-55 (Deutero Isaiah). It is our thesis that the word tsedeg does not contain an essential meaning which can be ascertained apart from its contextual referents. The word tsedeq is not invested by the author of chs. 40-55 with a semantic distinctiveness that is primarily oriented to an explicit theological reality. We do not believe, for example, that tsedeq attains “the status of the key to the understanding of the whole diving work of salvation.” The bestowal of such a “status” seems to us an attempt to inject the word with the values of post-biblical theology.

Prophecy is a poorly understood genre, commonly understood as literature primarily focused on mantic visions of future events. A more nuanced understanding of literary prophecy recognizes the limits of this view, as well as the diversity of genres within many prophetic texts. These two views present one problem: forced readings of prophecy as a kind of reverse history on the one end and the problem of generic diversity on the other, resist an easy scheme of classification for prophetic literature. This study elucidates some of the problematic assumptions of primarily Biblical prophecy, and suggests that contemporary genre theory"“which views genre it terms of function more than a mere scheme of literary kinds"“can offer a unified conception of prophecy. From this, I suggest that prophecy can be defined as goal-oriented literary rhetoric intended to re-orient the reader or hearer into face-to-face aesthetic proximity with the Divine. The definition is defended utilizing a reading of the Denkschrift section of Isaiah, focusing primarily on chapter 5. The implications of this definition and the reading that follows are then explored through the lens of contemporary hermeneutics, where the theophanic encounter implicit in a reading of prophetic text is explored, and the proximity of second-person orientation is re-introduced to suggest that Biblical prophecy is intended to create a lived experience of the Covenant, where fidelity to the Covenant amounts to a face-to-face encounter with God.

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This project examines the images used in the beginning and ending chapters of Isaiah. The purpose of this project is to trace the transformation of specific images from their introduction in Isaiah 1 to their re-interpretation in Isaiah 65-66. While this analysis uses the verbal parallels (shared vocabulary) as a starting point, the present project seeks to move beyond the analysis of verbal parallels. The discovery and analysis of these transformed images forges a deeper connection between the first and last chapters of Isaiah. The three images are as follows: The first image occurs in Isaiah 1:2-4 where YHWH is described as a spurned parent. This image is transformed and reinterpreted in Isaiah 66:13 where YHWH is described as a comforting mother. The second image occurs in Isaiah 1:15 which pictures YHWH as an unresponsive deity. This image is transformed in Isaiah 65:24 where YHWH is presented as an attentive god. The third image occurs in 1:21 where Zion is pictured as a prostitute. This image is transformed in 66:10-11 where Jerusalem is presented as a birthing and nursing mother. On this basis the present project proposes a rhetorical and literary purpose behind the repetition/transformation of images in Isaiah 65-66. These purposes are explored in conjunction with the analysis of each image. In addition, this project identifies effective reading strategies for the book as a whole and contributes to a growing trend that sees Isaiah as a literary unity. / Religion

Made available in DSpace on 2016-06-02T20:13:11Z (GMT). No. of bitstreams: 1 3306.pdf: 980283 bytes, checksum: 095ba8f1b64bc57fe7a515773ded36ec (MD5) Previous issue date: 2010-09-24 / This work presents the fundamental differences between Isaiah Berlin‟s positive and negative freedom. It also adds the analysis of other philosophers on the subject. The analysis evaluates the state-of-art on freedom of Berlin‟s work (Two concepts of freedom), seeking its relationship with democracy. In particular, it explores Berlin‟s work in relation to Karl Popper‟s work (The open society and its enemies), where it is noticed that both writers fear totalitarianism, but propose different ways to avoid it. Democracy and the electoral process in Brazil are explained in order to introduce the issue of freedom in which this process occurs, showing that, opposing to what liberal theories say, the Brazilian electoral process occurs inside a fake idea of negative freedom. In practice, this is an exercise of extreme positive freedom. / Este trabalho apresenta as diferenças fundamentais entre liberdade positiva e negativa em Isaiah Berlin. Também acrescenta a análise de outros filósofos acerca deste tema. A análise avalia o estado da arte da liberdade no trabalho de Berlin (Dois conceitos de Liberdade), buscando sua relação com a democracia. De modo particular, este trabalho explora o trabalho de Berlin em relação ao trabalho de Karl Popper (A sociedade aberta e seus inimigos), onde se percebe que ambos os autores temem o totalitarismo, mas propõem diferentes caminhos para evitá-lo. Democracia e o processo eleitoral no Brasil são explicados de modo a introduzir a questão da liberdade em que este processo ocorre, mostrando que, contrariando o que as teorias liberais dizem, o processo eleitoral brasileiro ocorre dentro de uma falsa idéia de liberdade negativa. Na prática, este é um exercício de liberdade positiva extrema.

M.A. (Biblical Studies) / The aim of this study was to investigate on the one hand Second Isaiah's employment of the creation tradition and monotheism motif and to establish whether a relation exists between them, and, on the other hand, whether in the use of these themes one can speak of a re-creation that Second Isaiah announces ...

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