Thesis (DTh)--Stellenbosch University, 2005 / ENGLISH ABSTRACT: The aim of this dissertation is to demonstrate that a dialogue can be established between wisdom in Proverbs 1 - 9 and ubuntu. This dialogue becomes evident from a close reading of Proverbs 1 - 9 and from a study of the correspondence between the worldviews found in ancient Israel and Africa respectively. Umuntu ngumuntu ngabantu is a Zulu saying that has its equivalent in nearly every sub- Saharan culture. Briefly, it translates to: "A human being is a human being because of (other) human beings." This points to a uniquely African view of human beings. This communal emphasis is also found within the wisdom literature of the Old Testament. The sages of the Old Testament attach great importance to harmony in the community and strongly emphasise obedience to wisdom as a way of accomplishing this harmony. The dialogue between wisdom and ubuntu is especially challenging from an academic point of view. On the one hand, wisdom highlights valuable aspects of African ways of life, principles and ideas that are often overlooked or ignored. On the other hand, ubuntu holds the promise of a nonwestern tradition that has been misread and marginalised in history, but that is reclaiming its place. A close reading is used to interpret the particular words, images and organisation of the scenes or passages in Proverbs 1 - 9. The interaction between the worldviews of ancient Israel and Africa leads us to further conclusions, identifying gaps in our knowledge and pointing to directions that could be followed in hermeneutics of which scholars have been unaware up to now. It also helps to sharpen the focus on wisdom by suggesting new perspectives of interpretation. The dialogue between wisdom and ubuntu leads us to fresh, exciting insights and a deeper understanding of issues that are of central concern in the field of wisdom theology research. In Proverbs 1 - 9, wisdom theology is redefined from an ubuntu perspective. The dialogue between wisdom and ubuntu thus leads us to a new development within wisdom theology. It helps us appreciate the new emphasis on communality. This does not happen in isolation. i1Ji1' m~tl'is identified as the primal source of wisdom. It must be regarded, however, in combination with the emphasis on living in communion with others. The essence of the new understanding - an existential understanding of wisdom - leads us towards appreciating the interrelatedness between human beings. Creation theology can be understood as deed/consequence theology, where the intimate relationship between experiencing divine awe and living in communion with others becomes evident. The dialogue between wisdom and ubuntu redefines the deed/consequence or causality aspect of wisdom theology as the "goal" of the wise. It is not the aim of this dissertation to copy some previously developed theological approach from one context into another, but rather to stimulate creative hermeneutical thinking with regard to African views on Old Testament wisdom literature. In this study we come to the conclusion that Afrocentric hermeneutics has the potential to be more responsive to the context of the Old Testament wisdom literature than Western theological exegesis has been. / AFRIKAANSE OPSOMMING: Die oogmerk van hierdie proefskrif is om aan te dui dat daar 'n dialoog bestaan tussen wysheid in Spreuke I - 9 in die Ou Testament en die Afrikakonsep ubuntu. Hierdie dialoog word duidelik wanneer 'n mens Spreuke 1 - 9 noukeurig lees en wanneer jy die ooreenkomste bestudeer tussen die verskillende wereldbeelde wat in antieke Israel en Afrika aangetrefword. Umuntu ngumuntu ngabantu is 'n Zoeloegesegde waarvoor gelyksoortige begrippe in feitlik elke Afrikakultuur suid van die Sahara bestaan. Dit kan vertaal word as: "'n Mens is 'n mens as gevolg van (ander) mense." Dit dui op 'n unieke Afrika-wereldbeeld. Hierdie klem op die lewe in gemeenskap vind ons ook in die wysheidsliteratuur van die Ou Testament. Die Ou-Testamentiese wysheidsleraars heg groot waarde aan harmonie binne die gemeenskap en rig 'n sterk appel tot gehoorsaamheid aan die wysheid om harmonie te bewerkstellig. Die dialoog tussen wysheid en ubuntu bied 'n groot uitdaging veral vanuit 'n akademiese perspektief. Aan die een kant beklemtoon wysheid talle waardevolle aspekte van die Afrikaleefwyse, -beginsels en -idees wat dikwels misgekyk word. Aan die ander kant kry die konsep ubuntu sy regmatige plek binne die verstaan van 'n niewesterse tradisie wat dikwels in die verlede gemarginaliseer is. 'n Noukeurige lees van die teks van Spreuke 1 - 9 word gebruik om sekere begrippe en parafrases beter te verstaan. Die interaksie tussen die wereldbeelde van antieke Israel en Afrika lei daartoe dat nuwe denkrigtings in die hermeneutiek, wat tot op hede nog nie ontgin is nie, geidentifiseer word. Die dialoog tussen wysheid en ubuntu bied dus aan navorsers 'n instrument om Spreuke 1 - 9 vanuit 'n nuwe hermeneutiese perspektief te lees. Die interaksie tussen die verskillende wereldbeelde van antieke Israel en Afrika lei tot verdere konklusies; leemtes in ons verstaan en vertolking word byvoorbeeld uitgewys. Verder bied dit nuwe perspektiewe op die veld van die interpretasie van wysheid. Die dialoog tussen wysheid en ubuntu lei tot nuwe, opwindende insig en 'n beter verstaan van kwessies wat binne die navorsing oor wysheidsteologie van belang is. Die wysheidsteologie in Spreuke I - 9 word geherdefinieer vanuit 'n ubuntu-perspektief. Die dialoog tussen wysheid en ubuntu lei dus tot 'n nuwe ontwikkeling binne die wysheidsteologie. Dit stel ons in staat om die k1em op gemeenskaplikheid beter te verstaan. Hierdie nuwe verstaan vind egter nie in isolasie plaas nie. i1VPn~rl' is steeds die vertrekpunt vir die verstaan van wysheid. Die bogenoemde dialoog kan beter verstaan word deur die klem wat gele word op die lewe in gemeenskap met andere. Die kern van hierdie nuwe verstaan - 'n eksistensiele verstaan van wysheid - bring in ons 'n groter bewuswording van die onderlinge verbondenheid tussen mense. Skeppingsteologie kan verstaan word as oorsaak/gevolg-teologie, waar die noue verhouding tussen ontsag vir God en lewe in verbondenheid met andere duidelik word. Die dialoog tussen wysheid en ubuntu herdefinieer die oorsaaklgevolg- of kousaliteitsaspek van wysheidsteologie as die "doel" van die wysheidsleraar. Die doel van hierdie proefskrif is nie om 'n teologiese benadering vanuit een konteks op 'n ander een van toepassing te maak nie, maar eerder om kreatiewe hermeneutiese denke te stimuleer aangaande Afrikaperspektiewe op Ou-Testamentiese wysheidsliteratuur. Deur hierdie studie kom ons tot die gevolgtrekking dat Afrosentriese hermeneutiek die potensiaal het om 'n beter verstaan tot die konteks van Ou- Testamentiese wysheidsliteratuur te bied as wat Westerse teologiese eksegese kon.

Thesis (DTh (Old and New Testament))--University of Stellenbosch, 2010. / ENGLISH ABSTRACT: The aim of this dissertation is to investigate the concept of ‘wisdom’ in the Old Testament Wisdom Literature. This dissertation argues that the concept of ‘wisdom’ is both the search for order and the maintenance of mystery. The coexistence of order and mystery is suggested as a coherent theme of Wisdom Literature, and the various relationships between the two themes are explained as the particular voices in Wisdom Literature. Proverbs 16, Job 28, Ecclesiastes 3, and Sirach 24 exhibit the coexistent relationship between the two themes. While Proverbs 16 reveals an order prevailing coexistence, Ecclesiastes 3 exhibits a mystery prevailing coexistence. While Job 28 shows a dialogical coexistence, Sirach 24 illustrates a mysterious integrated coexistence between order and mystery. This coexistence of order and mystery is investigated by means of socio-rhetorical criticism. The voices of various textures such as inner texture, intertexture, social and cultural texture, and ideological and theological texture in Wisdom Literature reveal the coexistence and various types of coexistent relationships between the search for order and the maintenance of mystery. Inner texture analysis the literal and rhetorical nature of each text, revealing the themes such as the potential and the limitation of human beings and the fear of the Lord. Intertexture elaborates the themes as the search for order and the maintenance of mystery. Social and cultural texture explains the social and cultural setting of the theme, depending on the social topics such as the manipulationist and thaumaturgical response and the cultural categories such as dominant culture and contraculture. Based on this social cultural milieu, the sages or the authors of Wisdom Literature formulate a creation theology comprising of the search for order and the maintenance of mystery, criticising various ideologies such as royal ideology and the doctrine of retribution, and dominant cultures such as Hellenism and Judaism in each period. / AFRIKAANSE OPSOMMING: Die doel van hierdie dissertasie is om die konsep ‘Wysheid’ in die Ou Testamentiese Wysheidsliteratuur te ondersoek. Hierdie dissertasie voer aan dat die begrip ‘Wysheid’ sowel die soeke is na orde as na die behoud van misterie. Die saambestaan van orde en misterie word voorgehou as ‘n tema wat alle Wysheidsliteratuur saamvat. Die verhoudings tussen die twee temas word verduidelik as die verskillende stemme van elke vorm van Wysheidsliteratuur. Spreuke 16, Job 28, Prediker 3 en Sirach 24 toon die samehangende verhouding tussen die twee temas. Terwyl Spreuke 16 ‘n vervlegtheid toon waarin orde oorheersend is, toon Prediker ‘n saambestaan waarin misterie oorheersend is. Waar Job 28 ‘n samehang van dialoog toon, toon Sirach 24 ‘n misterie-geïntegreerde saambestaan van orde en misterie. Hierdie vervlegtheid van orde en misterie word ondersoek deur middel van sosio-retoriese kritiek. Die stemme van verskillende teksture soos binne-tekstuur, intertekstuur, sosiale en kulturele tekstuur asook ideologiese en teologiese teksture in die Wysheidsliteratuur wys op die saambestaan van verskillende tipes verhoudings tussen die soeke na orde en die behoud van misterie. Binnetekstuur ontleed die letterlike en retoriese aard van elke teks, en toon temas soos die potensiaal en die beperktheid van die mens asook die vrees van God. Intertekstuur brei die temas uit as die soeke na orde en die behoud van misterie. Sosiale en kulturele tekstuur van die tema word toegelig deur die sosiale en kulturele tekstuur, afhangende van die sosiale temas soos die manipulerende en thaumaturgiese response en van die kulturele kategorieë soos dominante- en kontrakulture. Gebaseer op hierdie sosiale en kulturele milieu druk die outeurs van die Wysheidsliteratuur die skeppingsteologie uit as die soeke na orde en behoud van misterie en kritiseer verskeie ideologieë soos die ideologie van konings, die vergeldingsleer, asook Hellenisme en Judaïsme in elke periode.

Thesis (DTh)--Stellenbosch University, 2001 / ENGLISH ABSTRACT: This study aims to investigate the structure of the Apocalypse from the narratological viewpoint, to further the adequate interpretation of the book. Throughout this work. three things are presupposed: (1) the Apocalypse follows an episodic, non-chronological pattern; (2) the Apocalypse is a coherent unit: (3) the Apocalypse. as a genre. should be defined by means of form. content. and function. To start with. earlier attempts to reveal the structure of the Apocalypse are briefly dealt with in chapter 2. in order to establish both their weak and strong points. With these in mind. this study attempts a three-dimensional approach consisting of syntactic structure (form). semantic structure (content). and pragmatic structure (function). In chapter 3. this approach is supported by Chatman's narrative paradigm (1980) as a model for narrative analysis. In chapter 4, to establish the syntactic structure. we started by delimiting the whole text into many small parts - "partial narrative units" - by using various narrative elements. and then assembled the small sections into "basic (or complete) narrative units (BNU or ULl )" by using several identifying criteria for them. and continued to identify the "bigger narrative units" (UL2.3.4) by using various integrating strategies until the biggest narrative. which comprises the whole text as a coherent unit ( L.5). emerged. As a result. the narrative-svntactic structure (viz. the surface-level svntactic structure) , ' and the fundamental-syntucnc structure (viz. the deep-level syntactic structure) of the book are disclosed at the end of chapter 4. In chapter 5, then. the content (the narrative theology) of the book i hown throuzh b both the narrative-semantic structure (viz. the theme-oriented concentric pattern) and {he [undamental-semantic structure (viz. the macrostructure). both of which are based on the syntactic structure (esp .. plot). Finally, in chapter 6, to show how the book functions to persuade the hearerslreaders in both the literary context and the external (socio-historical) context, the transforming power to reverse the old worldview of the hearerslreaders is sought through the narrative strategies of the book in both contexts. Briefly speaking, while chapter four is related to the syntactic structure (form) of the Apocalypse and chapter five is related to its semantic structure (content), chapter six can be said to correspond to the pragmatic aspect (function). To conclude, this study could modestly be said to articulate the following results: (1) The syntactic structure of the Apocalypse, as an integral unit. shows movement from an unstable state to a stable condition, which means that God's sovereignty will be established on earth -r'Thy will be done on earth as it is in heaven." (2) The semantic structure shows that the Apocalypse revolves around the activity of Jesus Christ. who is the cohering theological-clement of the structure of the book. (3) The functional structure shows that the Apocalypse rhetorically requests the faithful to witness to God's word until the end of the world and the wayward to repent because the time is near. / AFRIKAANSE OPSOMMING: Hierdie studie beoog die ondersoek van die struktuur van die Apokalips/Openbaring vanuit "n narratiewe oogpunt om voldoende interpretasie van die boek te bevorder. Dwarsdeur die werk word drie dinge voorveronderstel: (1) die Apokalips volg "n episodiese. nie-chronologiese patroon: (2) die Apokalips is "n samehangende eenheid: (3) die Apokalips. as 'n genre. behoort deur middel van vorrn. inhoud. en funksie gedefinieer te word. Aanvanklik word daar in hoofstuk 2 kortliks gekyk na vroeer pogings om die struktuur van die Apokalips te openbaar ten einde hul sterk en swak punte vas te ste!. Met dit in gedagte, beoog bierdie studie 'n drie-dimensionele benadering bestaande uit sintaktiese struktuur (vorrn). semantiese struktuur (inhoud). en pragmatiese struktuur (funksie). In hoofstuk " word die benadering ondersteun deur Chatman se paradigma (1980) as n model vir narratiewe ontleding. In hoofstuk -L om die sintaktiese struktuur vas te stel, is begin om die hele tek in baie klein deeltjies af te baken - "gedeeltelike narratiewe eenhede - deur verskeie narratiewe elemente te gebruik. Daarna is die klein deeltjies in "basiese (of komplete) narratiewe eenhede (BNU or ULl r saamgestel deur verskeie identifi erende kriteria daarvoor te gebruik. en daar is voortgegaan met die identifisering van "groter narratiewe eenhede' (UL2.3.-+) deur verskeie integrerende strategiee te gebruik totdat die groot te narratief. wat die hele teks as "n samehangende eenheid (lJL5) insluit. te voorskyn gekom het. Gevolglik word die narratief-sintaktiese struktuur (n1. die oppervlakkigc simaktiese struktuur) en die [undamenteel-sintakuese struktuur (nl. die diepperliggende sintaktiese siruktuur) van die boek aan die einde \ an hoofstuk -+ geioon. In hoofstuk 5 word die inhoud (die narratiewe teologie) van die boek deur beide die narratief-semantiese struktuur (nl. die tema-georienteerde konsentriese patroon) en die fundamenteel-semantiese struktuur (nl. die makrostruktuur) getoon, albei gebaseer op die sintaktiese struktuur (veral plot). Ten slotte, in hoofstuk 6, om aan te dui hoe die boek funksioneer om hoorders/lesers in beide die literere en eksterne (sosio-historiese) konteks te oorreed, word die transformerende mag om die ou wereldsiening van die hoorders/lesers om te keer, gesoek deur die narratiewe strategiee van die boek in beide kontekste. Kortliks gestel: waar hoofstuk 4 verband hou met die sintaktiese struktuur (vorm) van die Apokalips, handel hoofstuk 5 met sy semantiese struktuur (inhoud) en hoofstuk 6 met sy progmatiese aspek (funksie). Hierdie studie lei dan tot konklusies: (I) Die sintaktiese struktuur van die Apokalips, as 'n integrale eenheid, toon beweging van 'n onstabiele staat tot 'n stabiele staat wat beteken dat God se oppermag op aarde gevestig sal word- "U wil geskied op aarde soos in die hemel." (2) Die semantiese struktuur toon dat die Apokalips om die aktiwiteit van Jesus Christus handel - wat die samehangende teologiese element van die struktuur van die boek is. (3) Die funksionele struktuur toon dat die Apokalips die getroues retories versoek om as getuienis vir God se woord te dien tot die einde van die wereld en die afvalliges om berou te t0011aangesien die eindtyd naby is.

Thesis (DTh)--University of Stellenbosch, 2011. / ENGLISH SUMMARY: This study is based primarily on the presupposition that the conventional definition or description of a biblical heroine does not take into account certain ‘hidden’ women in the Old Testament who could be distinguished due to their wisdom. By using the Yoruba woman as a contextual interpretive lens, the study investigates two female characters in the Old Testament each of whom is named in only one verse of Scriptures – “the First Deborah” in Genesis 35:8 and Sheerah in 1 Chronicles 7:24. The investigation takes its point of departure from the figure of Woman Wisdom of the book of Proverbs, which commentators have characterized as a metaphor for the Israelite heroine – a consummate image of the true Israelite female icon. It is indeed remarkable that Woman Wisdom has been associated with various female figures in the Old Testament such as Ruth, Abigail, the Wise Woman of Tekoa and the Wise Woman of Abel, etc. However, this study calls for a broader definition of wisdom based on the investigation of certain women in Old Testament narratives (e.g. Deborah and Sheerah) who have received only fleeting mention and recognition but whose lives reflect a possible connection to wisdom on a deeper level. It is shown that classical (arguably masculine) ways of reading the text tend to sideline or altogether overlook certain female characters, which are regarded as marginal such as Deborah and Sheerah. However, there are narrative gaps in the units where such women are found that could be filled by a reading of the text that is sensitive to details. It is argued that a more careful examination of the minute details in the texts could break down the metanarratives in a way that shows that they have hermeneutical significance. Therefore, attention to the narrative details unveils new dimensions of meaning and implications between the two texts (women) under investigation that have not been related in previous studies. Of significance is the fact that classical readings of the two verses that mention “the First Deborah” and Sheerah (Gen 35:8 and 1 Chron 7:24) regard them as intrusive in their respective contexts. However, a multiplex reading of each of the two verses in this study has shown that, rather than being intrusive, both have been strategically constructed to underscore the importance of the two women, and that the verses actually fit into their present pericope. The references to both Deborah and Sheerah are rooted in strong Old Testament traditions namely Bethel and Ephraimite, respectively, both of which play visible roles within the pericopes. What’s more, both verses are found within significant contexts – one in the middle of a section that closes the Jacob Cycle and introduces the Joseph Cycle, the other in the midst of a theologically driven genealogy that begins with Adam. Again, based on the multifaceted character of Woman Wisdom, in particular, as a teacher, a nourisher and a builder, it is argued that this metaphor of an Israelite heroine is embodied in both “the First Deborah” and Sheerah. Whereas Deborah was a wet nurse who must have nourished and nurtured the offspring of Rebekah, her mistress, Sheerah has been identified as the only female builder throughout Scriptures. The identification of the role of a wet nurse as a nurturer and nourisher as well as the role of a daughter as a builder with Woman Wisdom points to two silent heroines, one in the private domain and the other in the public sphere, who have remained unrecognized and uncelebrated in Old Testament scholarship. Furthermore, the roles of Deborah and Sheerah, respectively as wet nurse and builder, indicate that women participated in various spectrums of societal life especially in the Second Temple period when it is assumed that the texts reached their final forms. Not only did they perform roles that were associated with women, they equally participated in roles that were regarded as traditionally masculine. In this regard, a study of the women in the book of Chronicles offers a fresh glimpse into the roles and positions of women in the Second Temple period as well as into the Chronicler’s purpose and emphasis, in particular, regarding his concept of laer"f.yI-lk'. On a theological level, the achievements of the two women demonstrate God’s penchant for supporting the weak and the marginalized and for affirming those who are regarded as less likely to succeed. The mention of the First Deborah in the Old Testament proves that in God’s script, there are no little people. In the case of Sheerah, the point that there is a lare f" y. -I lk ' that includes outstanding female achievers indicates that, theologically speaking, there is no barrier against what women can do. / AFRIKAANSE OPSOMMING: Die vertrekpunt van hierdie studie is die veronderstelling dat konvensionele beskrywende definisies van Bybelse heldinne sekere 'versteekte' vroue in die Ou Testament, wat uitstaan danksy hulle wysheid, verontagsaam. Met die Yoruba-vrou as kontekstuele interpretatiewe lens word twee vroulike karakters in die Ou Testament bestudeer wat elk in slegs een vers genoem word – “die Eerste Debora” in Genesis 35:8 en Seëra in 1 Kronieke 7:24. Die vertrekpunt is die figuur van Vrou Wysheid uit die boek Spreuke, wat deur kommentators gekenmerk is as 'n metafoor vir die Israelitiese heldin – 'n volkome beeld van die ware Israelitiese vroulike ikoon. Dit is merkwaardig dat Vrou Wysheid met verskeie vroulike figure in die Ou Testament vereenselwig word, soos Rut, Abigail, die Wyse Vrou van Tekoa en die Wyse Vrou van Abel, ens. Hierdie studie betrek egter 'n breër definisie van wysheid, gebaseer op 'n ondersoek na sekere vroue in Ou Testament-narratiewe (byvoorbeeld Debora en Seëra) wat slegs kursoriese erkenning geniet maar wie se lewens dui op 'n moontlike konneksie met wysheid op 'n dieper vlak. Daar word aangedui dat klassieke (aanvegbaar manlike) wyses om die teks te lees, neig om sekere vroulike karakters soos Debora en Seëra, oor die hoof te sien, en hulle sodoende te relegeer tot marginale figure. Die narratiewe gapings in die eenhede waar hierdie vroue figureer, kan oorbrug word deur 'n lees van die teks wat sensitief is ten opsigte van detail. Die argument word gestel dat nader ondersoek na die fyn besonderhede in die tekste die metanarratiewe kan dekonstrueer op 'n wyse wat hulle hermeneutiese betekenis belig. Sulke aandag aan die narratiewe detail ontbloot nuwe dimensies van betekenis en implikasies tussen die twee relevante tekste (vroue) wat nog nie in vorige navorsing weergegee is nie. Dit is betekenisvol dat huidige navorsing van die twee verse wat na “die Eerste Debora” en Seëra verwys (Gen 35:8 en 1 Kron 7:24) beide as toevoegings beskryf in hulle verskeie kontekste. 'n Meerdimensionele lees van elk van die twee verse in hierdie studie toon egter dat veel anders as toevoegings, beide verse die vroue as strategiese konstrukte stel om hulle belangrikheid aan te dui binne die perikope. Die verwysings na beide Debora en Seëra is geanker in vaste Ou-Testamentiese tradisies, naamlik die Bet-El en Efraimitiese tradisies respektiewelik, wat beide figureer binne die perikope. Wat meer is, beide verse word aangetref binne beduidende kontekste – een in die middel van 'n gedeelte wat die Jakob-siklus afsluit en die Josef-siklus inlei, die ander midde in 'n teologies-gedrewe genealogie wat vertrek vanaf Adam. Weer eens, ooreenkomstig die veelsydige karakter van Vrou Wysheid, spesifiek in die rolle van onderrigter, voeder en bouer; word geargumenteer dat hierdie metafoor vir 'n Israelitiese heldin beliggaam word in “die Eerste Debora” en Seëra. Debora was 'n soogmoeder wat die nageslag van haar meesteres, Rebekah, gevoed en opgevoed het; daarenteen word Sheerah geïdentifiseer as die enigste vroulike bouer in die Bybel. Die identifikasie van Vrou Wysheid deur die rol van 'n soogmoeder as voeder en opvoeder, sowel as dié van 'n dogter as 'n bouer, wys op twee stille heldinne, een in die private domein en die ander in die openbare sfeer, wat geen erkenning of verering in Ou- Testamentiese besinning geniet nie. Verder dui die rolle van Debora en Seëra, respektiewelik as soogmoeder en as bouer, daarop dat vroue aktief was in verskeie sektore van die sosiale lewe, veral tydens die Tweede Tempel-periode waartydens aanvaar word die tekste in hul finale weergawes geformuleer is. Vroue was dus aktief nie alleen in rolle wat met hulle geassosieer is nie, maar ook in rolle wat tradisioneel aan mans toegeskryf is. 'n Studie van die vroue in die Kronieke-boek bied vars insae in die rolle en posisies van vroue tydens die Tweede Tempel-periode, asook in die Kronis se doel en beklemtoning, veral betreffende die konsep van laer"f.yI-lk'. Op teologiese vlak illustreer die prestasies van die twee vroue God se voorliefde vir ondersteuning aan die swakkes en gemarginaliseerdes, en vir bemagtiging van dié wat beskou word as minder waarskynlike presteerders. Die verwysing na “die Eerste Debora” in die Ou Testament bewys dat in God se teks, daar geen klein mensies bestaan nie. In die geval van Seëra, bewys die feit dat daar 'n lare f" y. -I lk ' is wat besondere vroue insluit, dat daar teologies-gesproke, nie perke is aan die potensiaal van vroue nie.

The thesis proposes that developing NT theology for the Asian context is important because of the cultural and multi-religious background of the people. The text of the Bible must be the source of theology and must be applied systematically to the Asian context. John the Baptist has been instrumental in preparing the way for Jesus Christ. His theological significance needs to be considered at the beginning of NT theology and also in his contribution to the Asian context. Jesus Christ is the center and unity of NT theology. Consideration has been given to the person of Jesus Christ, his mission, his ministry, and the community of his followers. Jesus Christ has been unique in many ways especially when compared to the life and teaching of Buddha.

This dissertation argues that Daniel relied on earlier Old Testament texts and theological convictions when he expressed the hope of bodily resurrection, and his expression informed and shaped subsequent nonbiblical and biblical authors. Chapter 1 introduces the thesis, methodology, and preliminary issues pertinent to the following study. Chapter 2 is a survey of research. This survey shows what proposals scholars have made regarding the emergence of resurrection hope in the Old Testament, it references the intertestamental literature that scholars believe Daniel 12:2 influenced, and it cites the New Testament passages that scholars believe may echo Daniel 12:2. Chapter 3 sets Daniel 12:2 in its context. Relevant considerations include the structure of the book of Daniel, the precursors of resurrection in the book, and a detailed exegesis of Daniel 12:2. Chapter 4 examines the seeds of resurrection hope sown in the Old Testament prior to Daniel 12:2. This study progresses through the Law, Prophets, and Writings. By looking for theological convictions, images, and expressions that advocate a belief in resurrection, it will be evident Daniel 12:2 was not the first occurrence of such hope. Instead, Daniel 12:2 had many implicit and explicit precursors in the Law, Prophets, and Writings. Chapter 5 focuses on the intertestamental literature in order to show and explain how Daniel 12:2 influenced authors of pseudepigraphal and apocryphal literature. Chapter 6 focuses on the New Testament authors and explains the influence of Daniel 12:2 on the Gospels, the book of Acts, the Epistles, and the Apocalypse. This influence is not only lexical but conceptual, and it is the latter kind of influence that has been neglected with regard to Daniel 12:2. Chapter 7 is the conclusion. It summarizes the evidence presented in the foregoing chapters as well as reiterates the conclusions drawn from this evidence.

This dissertation examines the Christological witness function of the Old Testament characters in the Gospel of John. Chapter 1 discusses the problem concomitant to the bi-partite nature of the Christian Bible and the scholarly solutions suggested to remedy this issue. The importance of Christology for John and the Gospel's indebtedness to the Jewish heritage is also noted. Combining these two aspects, some scholarly attempts to account for Johannine Christology in terms of Jewish hero redivivus theories are reviewed. An important consensus has emerged from German scholarship that sees the role of the Old Testament as Christological witness. This perspective gave impetus to the present research concerning the same witness function of the Old Testament characters. The rest of chapter 1 discusses the preliminary questions, such as, the justification, contributions, methodology, terms, and limits of the present study. Chapter 2 investigates the contribution of Jacob and Abraham to Johannine Christological understanding in view of relevant intertestamental Jewish literature. In contrast to some scholarly arguments, the main function of these patriarchs is to undergird the messianic identity of Jesus. Chapter 3 concerns Elijah in early Judaism and John. The eschatological expectation of Elijah in the former period is marked by his militant subjugation of the gentiles along with the reconciliation ministry. The contextual reading of the passages related to Elijah in John reveals that he is a type of John the Baptist rather than Jesus. Chapter 4 examines David, probably the most influential messianic prefiguration of the intertestamental period. He is characterized by his competence as a ruler, his loyalty to Judaism, and his status as an eschatological figure. While the first half of John's Gospel does not portray Jesus as a Davidic figure, the latter half is replete with the references to the Davidic trials. Although one can argue for a correspondence between David and Jesus in the Johannine passion accounts, the analogy is more evident between Yahweh and Jesus, let alone the suffering aspect of David, which did not constitute the messianic expectations of early Judaism. Chapter 5 engages in a study of Moses as depicted in early Judaism and John. In contrast to the perspectives of the Hebrew scriptural traditions, in which Moses is understood as the prophet par excellence, the fourth evangelist presents him merely as a Christological witness, not as a messianic prefiguration. Chapter 6 summarizes the foregoing observations and offers hermeneutical implications for the study of the Gospel of John, especially with reference to the redactional capability of the fourth evangelist and the value of the intertestamental Jewish literature. / This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from <a href="http://disexpress.umi.com/dxweb">http://disexpress.umi.com/dxweb</a> or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.

Thesis (PhD)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: This study is motivated by a call by some African theologians for an African theology of reconstruction, specifically Mugambi. Its intended contribution is to propose a biblical paradigm from the Old Testament for an African theology of reconstruction. The study is fully convinced that a successful reconstruction process in Africa is possible if the process of identity formation is recognised as a strongly influential force on the process. The identity formation process needs to be consciously driven into a particular direction. The study identifies two factors that influence the success or failure of a reconstruction process. The two factors, which are conversely related, are community solidarity and social conflict. Community solidarity facilitates reconstruction and social conflict retards it. As far as the study is concerned, both of these factors are products of identity formation. If an identity formation process is exclusive it results in social conflict and if it is inclusive it results in community solidarity. The unfortunate part, according to the study, in any newly liberated nation, is that identity formation is inevitable. Because the Judean community of the Second Temple was a newly liberated community, the study suggests an exploration of their identity formation process. Although the contexts might not be the same, the suggestion is based on the hope that some lessons which can be of value to the African identity formation process might be learnt. The different ideologies that endeavoured to direct the identity formation of that community can potentially inform us of important issues to take note of when engaging in an identity formation process. Amongst the diverse historiographies of the Second Temple period, the study will explore two historiographies, namely, Ezra-Nehemiah and Chronicles. There are two reasons why these particular historiographies are chosen. The first one is that Nehemiah has already been proposed by some scholars as a biblical paradigm for a theology of reconstruction. The second one is that Chronicles, in many respects is related to Nehemiah and therefore provides a suitable comparison for a research study of this nature. / AFRIKAANSE OPSOMMING: Hierdie studie word gemotiveer deur ‘n oproep deur sommige Afrika-teoloë tot ‘n Afrikateologie van rekonstruksie, veral deur Mugambi. Die bydrae wat die studie wil maak is om ‘n bybelse paradigma vanuit die Ou Testament vir ‘n Afrika-teologie van rekonstruksie voor te stel. Die studie is oortuig daarvan dat ‘n suksesvolle rekonstruksie in Afrika moontlik is as die proses van identiteitsvorming erken word as ‘n sterk-beïnvloedende krag in hierdie rekonstruksie. Die identiteitsvormingsproses moet doelbewus in ‘n bepaalde rigting gestuur word. Hierdie studie identifiseer twee faktore wat bepalend is vir die sukses al dan nie van die rekonstruksieproses. Die twee faktore wat oneweredig aan mekaar verwant is, is gemeenskapsolidariteit en sosiale konflik. Gemeenskapsolidariteit fasiliteer rekonstruksie, terwyl sosiale konflik dit vertraag. Hierdie studie aanvaar dat beide hierdie faktore produkte van ‘n identiteitsvormingsproses is. As ‘n identiteitsvormingsproses eksklusief funksioneer, lei dit tot sosiale konflik, maar as dit inklusief is, is die resultaat gemeenskapsolidariteit. Die ongelukkige deel hiervan, volgens hierdie studie, is dat identiteitsvorming in ‘n nuut-bevryde nasie onafwendbaar is. Aangesien die Judese gemeenskap van die Tweede Tempelperiode ‘n nuutbevryde gemeenskap was, stel hierdie study voor dat ‘n verkenning van hul identiteitsvormingsprosesse gemaak moet word. Hoewel die onderskeie kontekste nie dieselfde mag wees nie, word hierdie voorstel gemaak vanuit die hoop dat ‘n aantal lesse geleer kan word wat van waarde mag wees vir die Afrika identiteitsvormingsprosesse. Die verskillende ideologieë wat invloedryk was in die identeitsvormingsprosesse van daardie gemeenskap kan ons potensieel bewus maak van belangrike kwessies waaraan aandag gegee moet word in ‘n identiteitsvormingsproses. In die konteks van die diverse historiografieë van die Tweede Tempelpreiode sal twee historiografieë verken word, naamlik Esra-Nehemia en Kronieke. Daar is twee redes waarom hierdie spesifieke historiografieë gekies is. Die eerste is dat Nehemia alreeds voorheen voorgestel is as ‘n moontlike bybelse paradigma vir ‘n teologie van rekonstruksie. Die tweede is dat Kronieke in vele opsigte aan Nehemia verwant is en juis daarom ‘n gepaste vergelykingsbron is in ‘n navorsingstudie soos hierdie.

Thesis (PhD)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: This study focuses on covenant in relation to justice and righteousness in Isaiah 42:1-9. The main purpose of the study is to grapple with the idea of whether the Old Testament scholarly research on covenant is relevant for the theological-ethical understanding of covenant amongst African believing communities in general and in particular the Kamba community of Kenya. The research employs the socio-rhetorical approach, a method used to explore textures in a multi-dimensional way. In applying Robbins‘ (1996a, 1996b) textual analysis to the text of Isaiah 42:1-9, both the intra and intertextures are examined in order to gain the narrator‘s rhetorical strategy. It is possible to demonstrate that the mission of the Servant of the Lord was to establish justice and righteousness on earth. We show these terms are relational and ethical in nature. Justice restores damaged relationships in order for a community to have peace with itself. Righteousness on the other hand governs moral relationships and demands each member of the community acts right. These demands are required in order to regulate a cohesive social and cultural community that takes each other‘s social needs into account. Moreover, we show through intertexture in chapter three that texts reconfigure themselves either explicitly or implicitly. It is shown that three concepts, justice, righteousness and covenant exhibit moral characteristics when used together. Within covenant framework they have to do with taking care of the needs of the oppressed. Furthermore, in chapter four through social and cultural texture we show how the Israelites and Judah later are unable to fulfill their obligations to the poor because of the moral decay, which affected all spheres of their life. The Servant of YHWH is promised to usher in a new era of social justice. Additionally, in chapter five it is shown that the ideological texture highlights God‘s theological viewpoint characterized by the tension between the two covenants. We have attempted to show from Isaiah 42:1-9 that the theological-ethical understanding of covenant accommodates the Akamba covenant. / AFRIKAANSE OPSOMMING: Hierdie proefskrif fokus op die verbond in samehang met reg en geregtigheid in Jesaja 42:1-9. Die primêre doel van die studie is om te vra of Ou-Testamentiese navorsing enige relevansie het vir die teologies-etiese verstaan van die verbond in geloofsge-meenskappe in Afrika oor die algemeen, maar ook in die Kambagemeenskap (Kenia) in die besonder. In die ondersoek word sosio-retoriek benut om tekstuele verbande op 'n multi-dimensionele manier te ondersoek. In die toepassing van Robbins (1996a, 1996b) se tekstuele analise op Jesaja 42:1-9, word beide die intra- sowel as die intertekstuele verbande ondersoek ten einde te bepaal watter retoriese strategie ter sprake is. Dit is moontlik om aan te toon hoe die Dienaar van die Here daarop gemik was om reg en geregtigheid op aarde te vestig as relasionele en etiese begrippe. "Reg" herstel beskadigde verhoudings ten einde 'n samelewing in staat te stel om vrede onderling te ervaar. "Geregtigheid" bepaal die morele verhoudings en vereis dat elke lid van die gemeenskap eties korrek optree. Hierdie vereistes is noodsaaklik ten einde 'n samehangende sosiale en kulturele samelewing daar te stel waarbinne die lede mekaar se behoeftes in ag neem. Daar word in hoofstuk drie aangetoon hoe verbond in Jesaja 40 – 55 implisiet en eksplisiet gerekonfigureer word. Hierdie rekonfigurasie vind plaas wanneer die drie begrippe reg, geregtigheid en verbond morele kenmerke ontwikkel wanneer dit saam gebruik word. Sodoende ontwikkel die verpligting om binne 'n verbondsraamwerk sorgsaamheid vir die behoeftes van die onderdrukte te ontwikkel. Vervolgens word in hoofstuk vier aangetoon hoe aandag vir die sosiale en kulturele verbande van Jesaja 42:1-9 uitwys hoe die Israeliete en Judeërs nie instaat was om hulle verpligtinge teenoor die armes na te kom na aanleiding van die morele verval wat alle tereine van hulle lewe beïnvloed het. Die Dienaar van JHWH word belowe ten einde 'n nuwe era van sosiale geregtigheid te vestig. Ten slotte word daar in hoofstuk vyf uitgewys dat die ideologiese verband beklemtoon hoe God se teologiese alternatief gekenmerk word deur die spanning tus-sen twee sieninge van die verbond (onvoorwaardelik sowel as voorwaardelik). Teen die agtergrond is geargumenteer dat Jesaja 42: 1-9 se teologies-etiese herdefiniëring van die verbond 'n Akamba begrip daarvoor akkommodeer.

Thesis (PhD)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: This dissertation is an attempt to address the problem of the relationship between Yahweh and Hope in Isaiah 5:1-7 in the light of parallelism in the book Isaiah. It is an attempt to prove that our hypothesis, that hope in the book Isaiah can be explained theologically in a special manner by means of parallelism (synonymous, antithetical and synthetical); that hope can also not only theologically be understood in concordance (synonymous and synthetical), but also in contradiction (antithetical); that Isaiah 5:1-7 can be used as a good example of antithetical parallelism and that the social, cultural and ideological texture give cause to the different accents of the theological understanding of hope in Isaiah. For this study we used the socio-rhetorical approach of Vernon Robbins. In Chapter 1 we look more closely at the socio-rhetorical approach, we look for possible flaws and make some suggestions. For the clarification of the concepts "hope" and "parallelism" we focus on the meaning of these concepts as included in the hypothesis of this dissertation. An overview of the research of Isaiah 5:1-7 is given and how the history of interpretation has been characterised by three approaches, namely the historical-critical, literary and theological approaches. By the use of the socio-rhetorical approach we attempt to study more fully "God and Hope in Isaiah 5:1-7 in the light of parallelism in the book Isaiah". In Chapter 2 we are focusing on the inner texture of Isaiah 5:1-7. We are looking to the following: - The repetitive texture and pattern; we are looking for the occurrence of words and phrases more than once in a unit. - The progressive texture and pattern; there is a progressive building up from verse 1 to verse 7 in words and phrases. - The narrational texture and pattern; Isaiah 5:1-7 has been characterised by two structural forms, namely a love song and a juridical case. - The opening-middle-closing texture and pattern; the exposition looks as follows: - opening: vv. 1-2d; - middle: vv. 2e-4; - closing: vv. 5-7. - The argumentative texture and pattern; Yahweh is building up an argument. He is using the example of a vineyard and court terms to explain and build up His case. - The sensory-aesthetic texture and pattern; the relationship between Yahweh and his people become sour and we are talking of contradicting emotions and acts, namely excitement and disappointment, pressing (of the grapes) and judgement. In Chapter 3 we are focussing on the intertexture of Isaiah 5:1-7 and its connection with hope. We are looking to the dating of Isaiah 5:1-7. The possible intertextual connections between Isaiah 5:1-7 and the other texts in Isaiah are "recitation", "recontextualization" and "thematic elaboration". Considering that "parallelism" is part of the theme of this dissertation, we are taking antithetical parallelism as point of departure to concentrate on four focus texts, namely Isaiah 5:1-7 (main focus texts), Isaiah 27:2-6, Isaiah 40:27-31 and Isaiah 59:1-21. In terms of parallelism and dating we typify the four texts as follows: - Isaiah 5:1-7: antithetical parallelism; late post-exilic. - Isaiah 27:2-6: late pre-exilic. - Isaiah 40:27-31: antithetical parallelism; exilic. - Isaiah 59:1-21: antithetical parallelism; post-exilic. that play a role in how hope is understood are: "viticulture", "dwellers in Jerusalem", "men of Judah", "house of Israel", "Jacob/Israel" and "Zion". In Chapter 5 we are focussing on the ideological and sacred texture of Isaiah 5:1-7 and its connection with hope. The following issues cast light on how hope must be understood in terms of the ideological texture, namely "the conflict between communities", "the ideological conflict concerning Zion theology", "the people circumstances in the exile" and "class conflict". In terms of the theme, "God and Hope in Isaiah 5:1-7 in the light of parallelism in the book Isaiah", the role of Yahweh is crucial in in the way hope must be understood. In the sacred texture of Isaiah 5:1-7 Yahweh plays the following roles: "Gardener-Viticulturist", "Creator", "King", "Judge", "Warrior" and "Husband". In Chapter 6 we summarise our study and also give a conclusion to the study, the contribution of the dissertation to the field of study in comparison with existing research and suggestions with reference to further research. Therefore, the answer on the question, "How can hope been theologically understood in the book Isaiah in consideration of the literary and historical textures of Isaiah 5:1-7?" is as follows: Hope with parallelisms as point of departure in the book of Isaiah can be theologically understand on how Isaiah 5:1-7 is socio-rhetorically been investigated. / AFRIKAANSE OPSOMMING: Hierdie proefskrif ondersoek die vraagstuk rondom die verhouding tussen God en Hoop in Jesaja 5:1-7 aan die hand van parallelismes in die boek Jesaja. Daar word gepoog om die hipotese te bewys, dat "hoop" in die boek Jesaja op 'n besondere manier by wyse van parallelismes (sinonimiese, antitetiese en sintetiese) teologies verduidelik word; dat hoop teologies nie net in ooreenstemming (sinonimiese en sintetiese parallelisme) nie, maar ook in teenstelling (antitetiese parallelisme) verstaan kan word; dat Jesaja 5:1-7 as 'n goeie voorbeeld van antitetiese parallelismes gebruik kan word; dat die sosiale, kulturele en ideologiese verband aanleiding tot die verskillende aksente binne die teologiese verstaan van hoop in Jesaja gee. Vir hierdie ondersoek word Vernon Robbins se sosio-retoriese benadering gebruik. In hoofstuk 1 word die sosio-retoriese benadering van nader bekyk en word moontlike leemtes aangespreek en sekere voorstelle word gemaak. Ter verheldering van die begrippe "hoop" en "parallelisme" word daar gefokus op die betekenis van die begrippe soos in die hipotese van die proefskrif vervat. Daar word 'n oorsig van die navorsing van Jesaja 5:1-7 gegee en hoe die geskiedenis van interpretasie deur drie benaderings, te wete die histories-kritiese, die literêre en die teologiese benaderings, gekenmerk was. Deur die gebruik van die sosio-retoriese benadering word gepoog om, "God en Hoop in Jesaja 5:1-7 aan die hand van parallelismes in die boek Jesaja", meer volledig te bestudeer. In Hoofstuk 2 word daar na die intratekstuele verband van Jesaja 5:1-7 gekyk. Daar word op die volgende gelet: - Die herhalende verband en patroon; hoe woorde en frases herhaal word. - Die progressiewe verband en patroon; daar is 'n progressiewe opbou vanaf vers 1 tot vers 7 deur woorde en frases. - Die verhalende verband en patroon; Jesaja 5:1-7 het twee strukturele kenmerke wat met 'n liefdeslied en 'n regsaak te make het. - Die oop-middel-sluit verband en patroon; dit kan soos volg uiteengesit word: - oop: vv. 1-2d; - middel: vv. 2e-4; - sluit: vv. 5-7. - Die redenerende verband en patroon; Jahwe is besig om 'n argument op te bou en Hy gebruik die voorbeeld van die wingerd en hofterme om sy saak te verduidelik en op te bou. - Die sensoriese verband en patroon; hier het die verhouding tussen Jahwe en die volk versuur en word van kontrasterende emosies en handeling gepraat, naamlik: opgewondenheid en teleurstelling, oes en oordeel. In Hoofstuk 3 word op die intertekstuele verband van Jesaja 5:1-7 gefokus en die samehang met hoop. Daar word na die datering van Jesaja 5:1-7 gekyk. Die moontlike intertekstuele verbande tussen Jesaja 5:1-7 en sy intertekste in die boek Jesaja is dié van: "herhaling", "tematiese uitbreiding" en "rekontekstualisering". Aangesien daar op parallelisme gefokus word met antitetiese parallelisme as die uitgangspunt, word daar 4 fokustekste behandel, naamlik: Jesaja 5:1-7 (hooffokusteks), Jesaja 27:2-6, Jesaja 40:27-31 en Jesaja 59:1-21. In terme van parallelismes en datering word dit soos volg getipeer: - Jesaja 5:1-7: antitetiese parallelisme, laat post-eksilies. - Jesaja 27:2-6: laat pre-eksilies. - Jesaja 40:27-31: antitetiese parallelisme, eksilies. - Jesaja 59:1-21: antitetiese parallelisme, post-eksilies. Die rede waarom 27:2-6 ook behandel word, is dat dit kanonies as die tweede wingerdlied bekend staan. In Hoofstuk 4 word daar op die sosiale en kulturele verband van Jesaja 5:1-7 en sy intertekste en die verband met hoop gefokus. Ten opsigte van die sosiale en kulturele omstandighede is die godsdienstige reaksies oorwegend "revolusionist" en die retoriek oorwegend "dominant" en "alternative". Die sosiale en kulturele begrippe wat 'n rol speel in hoe hoop verstaan word, is: "wingerdbou", "inwoners van Jerusalem", "manne van Juda", "huis van Israel", "Jakob/Israel" en "Sion". In Hoofstuk 5 word daar op die ideologiese en teologiese verband van Jesaja 5:1-7 en die verband met hoop gefokus. Die volgende kwessies werp lig op hoe hoop in terme van die ideologiese verband verstaan word, naamlik: "die konflik tussen gemeenskappe", "ideologiese konflik betreffende die Sionsteologie", "die volk se omstandighede in ballingskap" en "klassekonflik". In terme van die tema, "God en Hoop in Jesaja 5:1-7 aan die hand van parallelismes in die boek Jesaja", is die rol van Jahwe van deurslaggewende belang in hoe hoop verstaan word. In die teologiese verband van Jesaja 5:1-7 vertolk Jahwe die volgende rolle: "Tuinier-Wingerdboer", "Skepper", "Koning", "Regter", "Kryger" en "Man". In Hoofstuk 6 word 'n opsomming gegee, asook 'n gevolgtrekking van die studie, die bydrae van die proefskif tot navorsing in vergelyking met bestaande navorsing en voorstelle met betrekking tot verdere navorsing. Dus, die antwoord op die vraag: "Hoe word "hoop" teologies in die boek Jesaja verstaan met inagneming van die literêre en historiese verbande van Jesaja 5:1-7?" is soos volg: The reason for taking 27:2-6 as one of the focus texts is that it is canonically speaking known as the second love song. In Chapter 4 we are focussing on the social and cultural texture of Isaiah 5:1-7 and its intertexts and its connection with hope. With regard to the social and cultural circumstances the predominant religious reaction is "revolutionist" and the rhetoric "dominant" and "counterculture" or "alternative". The social and cultural concepts Hoop, met parallelismes in die boek Jesaja as uitgangspunt, word teologies verstaan deur Jesaja 5:1-7 sosio-retories na te vors.