Thesis (MTh (Old and New Testament))--University of Stellenbosch, 2007. / The aim of this thesis is to discern the trends in current scholarship on the concept of wisdom in Job 28. The trends differ according to methodological perspectives (literary, historical, and theological), depending on the relationship among the concepts of wisdom as the fear of the Lord, transcendent wisdom and traditional wisdom. However, in each perspective one can find some different interpretations which are also found in other perspectives. Most current scholars from the literary perspective consider Job 28 as a wisdom poem or song, anticipating the speeches of Yahweh. For them, the theme of Job 28 criticises traditional wisdom which entails the doctrine of retribution and suggests transcendent wisdom, which is inaccessible to human being. The fear of the Lord is the practical conclusion of transcendent wisdom. For the scholars working from the historical perspective, there are various opinions about the authorship, the date, the location, and the purpose of Job 28. However, for many scholars the concept of wisdom in Job 28 reveals only transcendent wisdom, which contradicts traditional wisdom that entails the doctrine of retribution. The concept of the fear of the Lord also belongs to traditional wisdom. For many scholars who work from the theological perspective, the concept of wisdom is the fear of the Lord. The fear of the Lord in Job 28 is the repetition of the Prologue and anticipation of the speeches of Yahweh. The fear of the Lord is the practical conclusion of transcendent wisdom and can coexist with traditional wisdom.

Thesis (MTh (Old and New Testament))--University of Stellenbosch, 2010. / ENGLISH ABSTRACT: In general, we tend to see slavery through negative eyes, also in the first century C.E. The reason is that slaves were not treated as human beings, but as things in the first century C.E. Therefore Patterson (1982:38) describes slavery as social death. However, there were communities that treated slaves as human beings, not just as objects. An example is the Christian community in which Philemon’s household was located, and in which a slave called Onesimus lived. Various opinions are suggested concerning Onesimus’ slave identity, but scholars generally agree with the idea that he was indeed a slave. These debates are briefly considered in Chapter 2. Onesimus, who ran away from his owner, met Paul in prison. He then became a Christ-believer through Paul. Onesimus’ actual social status was still that of slave, even when he became a believer. Nevertheless, his spiritual status was that of a freedman in Christ. Then, could Onesimus actually become a freedman in the social sense? My answer is ‘Yes’, based on two different perspectives, viz. a theological and a social perspective. In Chapters 3 and 4, slavery is treated largely in a theological sense. According to a theological perspective, Onesimus could have spiritual freedom from God when he became a believer even though his current social status was defined as a slave. This dissertation introduces Paul’s three other letters which use the term ‘slavery’, namely 1 Cor 7:17-24, Gal 4:21-5:1 and Phil 2:6-11. These three letters show how Paul understands the term ‘slavery’ in his theological thinking. In terms of metaphor, the term ‘slavery’ can have various meanings in biblical contexts. Therefore these three letters provide a good idea towards an understanding of Onesimus’ identity as a freedman in a Christian community, and in particular, in Paul’s theological thinking. In Chapter 5, a more practical examination of slavery was provided. In the social perspective, the possibility of the manumission of Onesimus could be affected by the first century Greco-Roman slavery system. Two factors are focussed upon, namely the household and manumission, to suggest the possibility of a change of Onesimus’ status. Finally, the possibility of the change of Onesimus’ status can be fully assumed in both perspectives. In addition, the manumission of Onesimus could give hope to others who lived in slavery in Roman society. Therefore defining the identity of Onesimus gives us two important conclusions; slaves could live as freed persons in a social sense on the one hand; on the other hand, in a theological sense even slaves could receive spiritual freedom by Christ’s love regardless of their social status. This is because all people are one in Christ and there is no social discrimination between people in the Christian community. / AFRIKAANSE OPSOMMING: Ons is geneig om slawerny oor die algemeen negatief te beoordeel, soos ook in die eerste eeu n.C. Die rede hiervoor is die feit dat slawe tydens die eerste eeu nie as mense behandel is nie, maar as dinge. Patterson (1982:38) beskryf slawerny daarom as sosiale dood. Daar was egter gemeenskappe waar slawe as menslike wesens behandel is en nie as blote objekte nie. 'n Voorbeeld is die Christen-gemeenskap waarin Philemon se huishouding was, en waar 'n slaaf genaamd Onesimus gewoon het. Verskeie menings word aangebied aangaande Onesimus se slawe-identiteit, maar akademici het dit eens dat hy wel 'n slaaf was. Hierdie debatte word kortliks opgeweeg in Hoofstuk 2. Onesimus, wat gevlug het van sy eienaar, het Paulus in die gevangenis ontmoet. Daar is hy deur Paulus bekeer tot die Christelike geloof. Onesimus se werklike sosiale status was steeds dié van 'n slaaf, selfs nadat hy 'n gelowige geword het, maar sy geestelike status was dié van 'n vrygemaakte in Christus. Sou Onesimus ook as 'n vryegemaakte eskou kon word in die sosiale sin? My antwoord is ‘Ja’, op grond van twee verskillende perspektiewe, nl. 'n teologiese en 'n sosiale perspektief. In Hoofstukke 3 en 4 word slawerny grotendeels in teologiese sin behandel. Hiervolgens sou Onesimus geestelike vryheid deur God verkry het toe hy 'n gelowige word, hoewel sy heersende sosiale status hom as slaaf gedefinieer het. Hierdie proefskrif betrek Paulus se ander drie briewe waarin na slawerny verwys word, naamlik Kor. 7:17–24, Gal 4:21–5:1 en Fil 2:6–11. Hierdie drie briewe toon Paulus se begrip van die term ‘slawerny’ in sy teologiese beredenering. Metafories kan die term ‘slawerny’ verskillende betekenisse hê in die bybelse kontekste. Die briewe bied daarom 'n helder omskrywing van Onesimus se identiteit binne 'n Christen-gemeenskap, en spesifiek, in Paulus se teologiese denke. In Hoofstuk 5 word slawerny in meer praktiese diepte ondersoek. Volgens 'n sosiale perspektief, sou die eerste-eeuse Grieks-Romeinse slawernystelsel 'n rol speel in die vrystelling van Onesimus. Twee faktore kom hier ter sprake, naamlik die huishouding, en vrystelling – om die moontlikheid van 'n statusverandering vir Onesimus te suggereer. Ten slotte kan die moontlikheid van 'n verandering van Onesimus se status binne beide perspektiewe aanvaar word. Daarby sou die vrystelling van Onesimus hoop verskaf het aan andere wat in die Romeinse samelewing in slawerny geleef het. Om die identiteit van Onesimus te definieer, bring ons tot twee belangrike gevolgtrekkings: slawe kon in die sosiale sin, as vrygemaakte mense leef ; in teologiese sin kon hulle ook geestelik bevry word deur die liefde van Christus, onafhanklik van hulle sosiale status. Dit is gegrond in die aanname dat alle mense een is in Christus en dat daar geen diskriminasie bestaan tussen mense binne 'n Christen-gemeenskap nie.

Thesis (MTh (Old and New Testament))--University of Stellenbosch, 2011. / ENGLISH ABSTRACT: Baptism has been an important aspect of the Christian community and faith since its very beginnings. This study investigates Paul’s reference to baptism since the Pauline epistles are the oldest written records that we have on the topic of baptism and because of the foundational role the Pauline gospel still has for the identity of contemporary Christianity. In his various letters, Paul often mentions or alludes to baptism, but Paul never writes a passage that could be titled ‘On Baptism’, where he presents his theology of baptism. Neither does he describe the act of baptism nor how it is administered. Instead, in the texts where he mentions baptism he is actually discussing something else. This leads to the questions: Why did Paul deem it necessary to refer to the baptism in the various contexts of his letters? What does baptism mean for Paul, as can be concluded from these texts? How did he use the baptism in his arguments and what conclusions did he draw from his references to baptism? This study aims to answer these questions through exegetical analysis of the separate texts 1 Cor 6:11, 12:12-13; Gal 3:27 and Rom 6:3 in their various contexts in an attempt to arrive at Paul’s understanding of baptism, how it serves as basis for the early Christian self-definition and group identity, and which kind of ethos is promoted on the basis of the ethical implication of baptism as an integrating ritual in Pauline Christianity. It becomes evident that for Paul the baptism is very important and central to the Christian faith and community, therefore he utilises the common participation and meaning of baptism as a foundation for other aspects of his theology: righteousness, new life in the Spirit, Christology, soteriology, ecclesiology, pneumatology and eschatology. By referring to their baptism Paul reminds believers of what they experienced at that point in time and what that now implies for their lives here and now, as well as for their future expectation and hope. The strength of Paul’s argument and the consequences thereof is rooted in the actual experience and event of the believers’ baptism. It is clear that Paul advocates a total and radical change of identity where the believer completely and utterly identifies with Christ in and through the baptism and he uses different metaphors to describe this identification with Christ. When Paul writes that they are one in Christ it has ecclesiological relevance grounded in Christ’s passion and resurrection. However, Paul also closely associates the baptism with the Spirit. The baptism is where the Spirit is received and the baptism occurs in/through the Spirit, but everything that occurs at the baptism occurs on God’s initiative. The baptism serves as a cornerstone for Pauline ethics because by accepting God’s salvation through faith and the baptism, believers are transformed to live a new life in the sight of God and being guided by the Spirit leads to a new ethos for the individual and the community of faith. / AFRIKAANSE OPSOMMING: Die doop speel nog altyd ‘n belangrike rol in die Christen gemeenskap. Hierdie studie ondersoek Paulus se verwysings na die doop, aangesien die Paulinies briewe die oudste skriftelike dokumente is wat na die Christelike doop verwys, as ook a.g.v. die bepalende invloed wat die Paulinies evangelie steeds vandag op die Christelike identiteit het. In sy onderskeie briewe, verwys Paulus gereeld na die doop, maar daar is geen gedeelte wat as ‘Oor die doop’ geklassifiseer kan word, waar hy sy teologie aangaande die doop aanbied nie. Hy beskryf ook nooit die aksie of uitvoering van die doop nie. In die tekste waar hy die doop noem, bespreek hy eintlik iets anders. Dit lei tot die vrae: Hoekom ag Paulus dit nodig om na die doop te verwys? Wat beteken die doop vir Paulus soos uit hierdie tekste afgelei kan word? Hoe gebruik hy die doop in sy argumentvoering en wat is sy gevolgtrekkings? Hierdie studie poog om hierdie vrae te antwoord deur eksegetiese analise van 1 Kor 6:11, 12:12-13; Gal 3:27 en Rom 6:3 in hul verskeie kontekste, met die doel om Paulus se verstaan van die doop te bepaal, hoe dit dien as basis vir die Christen identiteit en watter etos aangemoedig word vanuit die etiese implikasies wat die doop as intree-rite in die Christen gemeenskap oordra. Dit word duidelik dat die doop vir Paulus uiters belangrik en van kardinale belang vir die Christen geloof en gemeenskap is. Daarom gebruik hy die algemene deelname en betekenis van die doop as basis vir ander aspekte van sy teologie: geregtigheid, nuwe lewe in die Gees, Christologie, soteriologie, ekklesiologie, pneumatologie and eskatologie. Deur na hul doop te verwys, herinner Paulus die gelowiges aan dit wat hulle ervaar het op daardie oomblik van die doop en wat dit tans vir hul lewens hier en nou beteken, as ook vir hul toekomstige hoop en verwagting. Die krag van Paulus se argument en die gevolge daarvan is gewortel in die ervaring van die gelowige se doop. Dit is duidelik dat Paulus ‘n radikale en totale verandering van identiteit voorhou, waar die gelowige geheel en al met Christus identifiseer deur die doop en Paulus gebruik verskillende metafore om hierdie identifisering met Christus te beskryf. As Paulus dus skryf dat hulle een is met Christus het dit ekklesiologiese waarde wat gegrond is in Christus se lyding en opstanding. Paulus verbind die doop egter ook direk met die Gees. Die doop is waar die Gees ontvang word, maar die doop vind ook deur/in die Gees plaas. Alles wat egter by die doop plaasvind, gebeur a.g.v. God se inisiatief. Die doop dien dan sodoende as hoeksteen vir Paulus se etiek, want deur God se verlossing deur geloof en die doop aan te neem, word gelowiges verander om ‘n nuwe lewe in die aangesig van God te leef, gelei deur die Gees wat lei tot n nuwe etos vir die individu sowel as die gemeenskap van gelowiges.

Thesis (DTh (Old and New Testament))--University of Stellenbosch, 2006. / This dissertation focuses on studying the relationship between humankind and nature in Psalm 8. The study of this relationship was triggered by Psalm 8 which, when closely examined, reveals a relationship suggesting an interrelatedness between humankind and nature. This research investigates the cause, nature, and result of that interrelatedness. The hypothesis that has guided this study has been that humankind and nature form a oneness or holism and partnership, and this oneness or holism and partnership lead to interrelatedness between these two entities. Our appreciation of this can be enhanced by approaching it from a Xhosa perspective. This approach also makes a contribution to Seventh-day Adventist theological reflection. In support of this hypothesis an exegesis of Psalm 8 is presented. Psalm 8 is one of the several Old Testament texts that seem to reflect this oneness and partnership, suggesting the interrelatedness between humankind and nature. In this exegesis a close reading approach was employed. The close reading approach refers to the studying of the language in the text, the style of the writing, the metaphors, and the relation of these to one another [Childs 1983:33, 34]. Xhosa and Seventh-day Adventist perspectives of the relationship between humankind and nature have been considered in this discussion: the Xhosa perspective because of my affiliation to these people, and also because Xhosas maintain that there is oneness or holism between humankind and nature. The Seventh-day Adventist perspective has been incorporated since I am a Seventh-day Adventist and have derived my theology from this tradition. Exegesis of Psalm 8 reveals a oneness or holism and partnership of humankind and nature, and this oneness or holism and partnership of these two entities leads to their interrelatedness. Moreover, this oneness and partnership that leads to the interrelatedness of the two entities is rooted in the creation of Genesis 1 of which Psalm 8 seems to be a development. In this relationship each party (humankind and other created beings) plays a role. Humans play the role of leading and representing the group in such a way that their actions or the results of those actions – good or bad - influence all members of the partnership. On the other hand, the other members of this partnership are there to serve the rest of the body, including humanity. In short, the emphasis on the relationship of Psalm 8 is that humankind and nature are so connected that they can hardly survive without each other. The benefit of this research is two-fold. First, it has provided an alternative perspective into the modern theological debate of the relationship of humankind and nature based on the Old Testament. This alternative is that humankind and nature form oneness or holism. Therefore, rather than separating humankind from nature and focusing the attention on humanity to the exclusion of nature, let the debate recognize this oneness and inseparableness.

This thesis is an assessment of the character of textual transmission reflected in the pre-fourth century Greek manuscripts of the Gospel of John. Since John is the most attested New Testament book among the early papyri, has the highest number of papyri that share overlapping text, and is the best attested Christian text in the second century, it serves well as a case study into the level of fluidity and stability of the New Testament text in its earliest period of transmission. The transmission of New Testament writings in this period has been characterized by a number of scholars as error-prone, free, wild and chaotic. This thesis is an inquiry into the validity of this characterization. I contend that our earliest extant manuscripts should serve as the most relevant evidence for addressing this issue, both for the period in which they were copied and for inferences about the preceding period for which we lack manuscript evidence. My treatment of the earliest Greek manuscripts of John primarily involves a fresh and full assessment of the level of fluidity and stability exhibited in the 14 smaller fragments (P5, P22, P28, P39, P52, P90, P95, P106, P107, P108, P109, P119, P121, 0162) by identifying on the basis of internal evidence the character of variants and unique readings attested. Additionally, I compare the number, character and significance of the singular/sub-singular readings of each early fragmentary manuscript with those in the same portion of text in the major majuscule manuscripts up through the seventh century that share complete overlap. The unique readings of P66 and P75 are added to this comparison where they fully overlap with the smaller fragments. Since P45 and P66 have been particularly identified with a “free” manner of transmission, I include an extended discussion in my introductory section in which I engage with research on the character of transmission exhibited in these two witnesses. My analysis of these early manuscripts based on the internal evidence of readings allows for a more in-depth and accurate characterization of the freedom and/or care exhibited. The comparison of singular and sub-singular readings with those of the later majuscules facilitates a diachronic comparison of the number and nature of readings most likely to have been generated at the time in which each respective manuscript was transcribed. This latter step allows us to test, by way of these passages, whether or not the manuscript tradition can be fairly characterized as freer and more prone to corruption in the second and third centuries than in subsequent centuries. From these data, and in conjunction with observations made on any relevant physical features of the manuscripts themselves, I conclude that the copying of John during the second and third centuries was characterized largely by stability and by continuity with the later period. These conclusions serve the broader purpose of providing a window on the character of New Testament textual transmission in the earliest centuries.

King's College, Diss.--London, 1999. / Includes bibliographical references and index.

Thesis (MA (Theol.)-University of Pretoria, 2008. / Includes bibliographical references.

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 (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.

Thesis (PhD)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: This study has focused on interpreting the Passover in the Exodus tradition as a narrative of origin and migration among the Tiv of Nigeria. The main aim of the study is to go beyond a theology of liberation from slavery and colonialism which has been the crux of the interpretation of Exodus to a theology of identity that commemorates the beginning of the migration from Egypt through the ritual festival of the Passover. The study has argued that one’s identity could be used as an indigenous interpretive resource to interpret the Passover in the Exodus tradition among the Tiv of Nigeria who are mostly from an oral context. By employing a literary and socio-rhetorical approach (cf. Robbins 1996a:1), the research has analyzed the inner-texture, inter-texture, socio-cultural and ideological/theological intertexture of the Passover text of Exodus 12:1-28. It is argued that the Passover tradition had to survive the onslaught of royal and priestly ideology evident in its changing character from being a family oriented feast (Ex. 12:1-28) to a centralized feast held in the temple in Jerusalem. Despite the onslaught, the Passover prevailed as a family feast in the end and theology triumphed over ideology – in a manner of speaking. The different stages of development and celebration of the Passover in biblical times from family/non-priestly to priestly and centralized feast in the temple is also regarded as a clue to its survival of the onslaught of royal and priestly ideology. The socio-rhetorical approach is deemed appropriate for the interpretation of the Passover in the Exodus tradition to an orality-based audience such as the Tiv of Nigeria especially in terms of the oral-scribal intertexture. The approach is relevant to the oral community because it integrates the text with history and the readers to enable readers of any given text to interact with it using their context full of different life experiences to come up with new and informed interpretations that are meaningful and appropriate to them. Thus, the study has argued that oral discourse should work hand-in-hand with the written as far as the interpretation of the Exodus and Passover (Ex. 12:1-28) among oral cultures such as the Tiv are concerned. Readers and interpreters of the Passover tradition are enjoined to keep their eyes open to detect oral elements in the literary text and carry out interpretations of portions of the written text that cannot be explained through literary devices by taking into account orality. The study has also registered the need to pay more attention to a theological approach that appreciates readers from an oral culture and their interpretation of and interaction with the written text when placed side by side with the reader’s oral text that is full of stories of origin and migration, identity, life experiences. Furthermore, the multidimensional approach by Robbins (1996a & 1996b) has been employed to analyze the texture of Exodus 12:1-28 and its parallel texts in the Pentateuch, Prophets (Former and Latter) and the Writings. Eleven pericopes on the Passover were identified that stretch from the Pentateuch to the Latter Prophets and they cut across the three biblical legal codes namely the Covenant Code (Ex. 23:14-19), the Holiness Code (Lev. 23:5-8) and the Deuteronomic Code (Deut. 16:1-8). The pericopes also span non-priestly texts (Ex. 12:1-28) and priestly texts (Ex. 34:18-26; Num. 9:1-14; 28:16-25). In another sense, the Passover texts could be said to cover the Deuteronomistic text (Jos. 5:10-12; 2 Kg. 23:21-23), Chronist text (2 Chron. 35:1-18) and the Latter Prophets (Ezek. 45:21-24). By analyzing the Passover text of Exodus 12:1-28 against the backdrop of parallel texts in the Old Testament, the study has also identified eight variables in the texts on the Passover namely different terminologies, place, date, sacrifice, preparation, officials and different links between the Passover and unleavened bread as well as different links between the Passover and the Exodus tradition. The eight variables demonstrate that the Passover has a dynamic and ongoing character; as such, it should be interpreted as a ritual festival that commemorates the beginning of the migration of a chosen people out of slavery in Egypt. However, it should also be seen as a festival commemorating the identity of celebrants with different ideologies, cultures, religious ideas, and life circumstances over time and in different contexts. The different modes of celebrating or interpreting the Passover in different periods and contexts to different audiences with different needs have shown that the narratives of origin and migration of the Tiv could be used as an indigenous interpretive resource for the interpretation of the Passover in the Exodus tradition among people from an oral culture. In addition, the Passover should be interpreted as an ongoing ritual commemoration of the beginning of the migration from Egypt to mark the identity of celebrants in different contexts and cultures. In this way, as the Tiv people celebrate their New Yam festival at the family level or the annual Tiv Day at a centralized place to commemorate their origin as a people that migrated from Congo via Swem in the Cameroon plains to their present home in Benue-Nigeria, fresh memories would be evoked of the Passover festival commemorating the liberation from Egypt to create hope of future survival in present celebrants. / AFRIKAANSE OPSOMMING: Hierdie proefskrif fokus op die interpretasie van die Paasfees binne die Eksodustradisie as ‘n verhaal aangaande oorsprong en migrasie onder die Tiv van Nigerië. Die hoofdoel van die studie is om verder te gaan as die gebruiklike kontekstualisering van Eksodus as bevrydingsteologie van slawerny en kolonialisme en om ‘n teologiese interpretasie te ontwikkel wat identiteit in ag neem met die herdenking van die begin van die migrasie vanuit Egipte tydens die rituele viering van die Paasfees. In die proefskrif word geargumenteer dat identiteit gebruik kan word as ‘n inheemse bron vir die interpretasie van die Paasfees onder die Tiv wat ‘n sterk mondelinge kultuur het. Daar is gebruik gemaak van Vernon Robbins (1996a) se sosio-retoriese metodologie en sodoende is aandag verleen aan die “inner” en “inter-texture”, sowel as die sosio-kulturele en ideologies-teologiese intertekste van die Paasfees in Eksodus 12: 1-28. Dit word aangetoon hoe die Paasfeestradisie die ideologiese aanslae van koninklike en priesterlike ideologieë moes weerstaan toe koning Josia dit van ‘n familiefees verander het na ‘n gesentraliseerde fees by die tempel in Jerusalem. Ten spyte van hierdie aanslag het die Paasfees tog as familiefees oorleef en kan dit as ‘n voorbeeld gebruik word van hoe teologie ideologie te bowe kan kom. In die Ou Testament kan verskillende fases van ontwikkeling en viering van die Paasfees vanaf ‘n familiefees na ‘n priesterlik gedomineerde sentrale fees by die tempel in Jerusalem onderskei word en dit verleen ‘n aanduiding van hoe die priestelike en koninklike ideologiese aanslag oorwin is. Binne die sosio-retoriese benadering is die sogenaamde “oral-scribal intertexture” van besondere toepassing vir die interpretasie van die Paasfees in die Eksodustradisie binne ‘n mondelinge kultuur soos die van die Tiv in Nigerië. Die eksegetiese benadering is juis van toepassing binne ‘n mondelinge kultuur omdat die teks teen die agtergrond van mondelinge oorlewering verstaan word en die Tiv-lesers in staat stel om dit binne hulle eie konteks met hulle eie lewenservaring in verband te bring. Robbins (1996a & 1996b) se multidimensionele benadering is benut om die teks van Eksodus 12: 1 – 28 te analiseer, sowel as die parallele tekste in die Pentateug, Profete (Vroeëre en Latere) en die Geskrifte. Sodoende is elf intertekste geïdentifiseer wat met die Paasfees verband hou: voorbeelde is gevind in al drie belangrikste regsversamelings in die Ou Testament, naamlik die Verbondsboek (Eks 23:14-19), die Heiligheidswette (Lev 23:5-8) en die Deuteronomiese kodeks (Deut 16: 1-8). Daarmee saam is beide nie-priesterlike tekste (Eks 12: 1-28) sowel as priesterlike tektste (Eks 34:18-26; Num 9:1-14; 28:16-25) in ag geneem, asook Deuteronomistiese gedeeltes (Jos 5:10-12; 2 Kon 23: 21-23), ‘n Kronistiese teks (2 Kron 35: 1-18) en die latere profete (Eseg 45:21 24). Die ondersoek na die bestaande navorsing oor die Paasfees het agt veranderlikes geïdentifiseer wat ook binne die eie teksinterpretasie benut is: uiteenlopende terminologie, plek, datum, offerhande, voorbereiding, amptenare, verskillende bande tussen die Paasfees en die Fees van die Ongesuurde Brode en verskillende verbande tussen die Paasfees en die Eksodustradisie. Hierdie agt veranderlikes demonstreer hoe die Paasfees dinamies voortbestaan het en ook hoe dit verstaan kan word as ‘n feesritueel wat die aanvang van die migrasie uit die Egiptiese slawerny herdenk. Die navorsing het aangetoon hoe die verskillende maniere van paasviering verband hou met verskillende intepretasies van die Paasfees binne opeenvolgende periodes, kontekste, gehore en behoeftes. Daarom word die gevolgtrekking gemaak dat die verhale van oorsprong en migrasie van die Tiv benut kan word as ‘n inheemse bron vir die intepretasie van die Paasfees in die Eksodustradisie. Die proefskrif bevind ook dat dit belangrik is om daarop te let dat die klem val op die voortgaande rituele herdenking van die begin van die verhaal oor migrasie uit Egipte wat van besondere belang vir die identiteit van die feesgangers is – te midde van verskillende kontekste, kulture en ideologieë. Op ‘n soortgelyke manier vier die Tiv hulle “New Yam Festival” as ‘n familiefees en hulle nasionale Tiv Dag by ‘n gesentraliseerde plek as herdenking van hulle oorsprong as ‘n groep wat migreer het vanaf die Kongo via die Swemberg in die Kameroen na hulle huidige blyplek in Benue, Nigerië. Hiermee word die Paasfees ruimer as bevrydingsteologie herinterpreteer en skep dit nuwe hoop op die toekoms vir die deelnemers aan die feesviering.