Thesis (PhD)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: See full text for the abstract / AFRIKAANSE OPSOMMING: Sien volteks vir die opsomming

Thesis (PhD)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: As human society develops, people often face unpleasant affairs in their daily lives. However, when they do not solve matters, they might resort to solving such matters through lawsuits. In the same way, serious problems sometimes appear in the church, so that Christians are forced to rely upon lawsuits. Different opinions can be suggested regarding going to the court to solve problems in Christian communities. Many people use 1 Corinthians 6:1-11 to support that Christians should not have lawsuits against fellow Christians. The question this dissertation investigates is, did Paul really say that Christians should not have lawsuits and should not go to the secular court? In the first century C.E. a situation occurred in the Corinthian community where believers tried to solve trivial matters among themselves in a secular court, rather than within the community (1 Corinthians 6:1-11). In chapter 2, a general understanding of litigation in the first century C.E. is treated in different categories, focusing on the first century Roman society. This chapter sketches the Roman legal context for understanding civil lawsuits that happened in the Corinthian community. Chapter 3 concentrates on the interpretation of 1 Corinthians 6:1-11 as the text in focus in this study, in the light of its historical context. In particular, this chapter investigates various factors pertaining to the nature of lawsuits in Corinth with regard to the historical context. In chapter 4, 1 Corinthians 6:1-11 is examined in a literary analysis and subjected to an exegetical study. These literary devices allow for in depth investigation of the text, and structural and hermeneutical findings regarding Paul’s argument is presented. In chapter 5 the lawsuit is investigated in the light of two theological aspects, namely eschatology and ethics. Paul uses these two important notions to instruct the Corinthian believers regarding their new identity as God’s people and suggest the significant principle how to live as Jesus followers in their lives. In sum, according to 1 Corinthians 6:1-11, Paul argues that lawsuits are not appropriate in the community of the faithful because it is harmful to the unity and the purity of the community. However, Paul’s concern is not for the lawsuits as such, but for how believers should behave and live ethically as Jesus followers before God. Believers as God’s people have to reveal the love of God through their behaviour and in their daily lives. / AFRIKAANSE OPSOMMING: In gemeenskappe, word mense soms gekonfronteer met onaangename ervarings in interaksie met andere in hulle daaglikse lewens. Wanneer hulle sulke sake nie self kan bylê nie, mag hulle besluit om hulle tot geregshowe te wend vir 'n oplossing. Op soortgelyke wyse ontstaan daar soms ernstige probleme in die kerk, wat Christene noop om hulle te wend tot onderlinge hofsake. Verskillende opinies word aangevoer oor die toepaslikheid van hofsake onder Christene. In werklikheid vind vele mense in 1 Korintiërs 6:1-11 ondersteuning vir die siening dat Christene nie hofsake behoort te hê teen mede-Christene nie. Hierdie proefskrif loods ‘n ondersoek na die aard en omvang van Paulus se opdrag tov hofsake tussen gelowiges in 1 Korintiërs 6:1-11. Tydens die eerste eeu A.J. het 'n situasie in die Korintiese gemeenskap ontstaan, waar gelowiges 'n nietige saak wat onder hulle opgeduik het, probeer oplos het deur hulle tot 'n sekulêre hof te wend, eerder as om dit binne hulle eie gemeenskap op te los (1 Korintiërs 6:1- 11). Om Paulus se denke oor hofsake te begryp, word verskeie aspekte rondom hofsake vervolgens ondersoek. In hoofstuk 2 word 'n breë uiteensetting gegee van litigasie in die eerste eeu A.J., in verskillende kategorieë, met die fokus op die eerste-eeuse Romeinse samelewing. Hierdie hoofstuk bespreek die breër Romeinse Regskonteks waarbinne hofsake in die Korintiese gemeenskap verstaan kan word. Hoofstuk 3 konsentreer op die interpretasie van 1 Korintiërs 6:1-11 as die hoofteks in die lig van die historiese konteks en met besondere fokus op regsgedinge. In hoofstuk 4 word 'n literêre analise en eksegetiese studie van 1 Korintiërs 6:1-11 gedoen, met klem op die strukturele aspekte en hermeneutiese belang van die perikoop. In hoofstuk 5 word die hofsake ondersoek teen die agtergrond van twee teologiese aspekte, naamlik eskatologie en etiek, en binne 'n breër perspektief word besin oor hoe Christene, as navolgers van Jesus, behoort op te tree in die huidige tydsgewrig. Paulus se perspektief op regsgedinge in 1 Korintiërs 6:1-11 beklemtoon Paulus se bekommernis oor die eenheid en die suiwerheid van die gemeenskap. Dit blyk dat Paulus se besorgdheid nie soseer oor die regsgedinge self is nie, maar oor hoe gelowiges eties moet optree en leef soos Jesus se volgelinge. Gelowiges as God se mense moet die liefde van God openbaar deur hulle gedrag en in hulle daaglikse lewens.

Thesis (PhD)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: The book of Chronicles is a form of consensus-building literature. The Chronicler’s portrayal of Benjamin in relation to Judah reflects an inclusive vision of “all Israel” that walks a fine line: simultaneously valuing Benjamin as an equal partner with Judah (as his “right hand”), yet still protecting the primacy of David as YHWH’s chosen ruler, the Levites as the priestly tribe, and Jerusalem as the proper cultic center. Chronicles’ portrait of Benjamin differs from that of the Deuteronomistic History, which portrays Benjamin’s relation to Judah as varied and complex. The Chronicler attempts to smooth over these difficulties by highlighting the historically close relationship between the two tribes. In this regard his goals and strategy differ from that of the Deuteronomist, who presents both the high and low points of Judah-Benjamin relations. The Chronicler’s reconstrual of the Judah-Benjamin relationship reflects the socio-political situation of late Persian Yehud, in which the relatively poor Jerusalem cult struggled to gain material support from landed nobility in the region. Material evidence indicates that the historically Benjaminite regions prospered during the Neo-Babylonian and early Persian periods. The Jerusalem cult competed with historically Benjaminite and Josephite cultic locations for the support of wealthier Benjaminite landowners. The Chronicler rewrote Israel’s narrative partly in order to garner Benjaminite support for the Jerusalem cult. This study attempts to synthesize both literary and historical observations: demonstrating a literary phenomenon—the divergent portraits of Benjamin in the Deuteronomistic History and Chronicles—and situating that phenomenon within the historical context of Persian Yehud. The study contributes to the understanding of Yehud during this period, elaborates an important motif in these two sections of the Hebrew Bible, and furthers the investigation of the so-called “Benjaminite substratum” in the Hebrew Bible. / AFRIKAANSE OPSOMMING: Die boek Kronieke is ‘n vorm van konsensus-vormende literatuur. Kronieke se voorstelling van Benjamin in verhouding tot Juda weerspieël ‘n inklusiewe visie van “die hele Israel” wat ‘n fyn lyn bewandel: Benjamin word tegelyk as ‘n gelyke vennoot van Juda (as sy “regterhand”) gewaardeer, terwyl die prioriteit van Dawid as JHWH se uitverkore heerser, van die Leviete as priesterlike stam, en van Jerusalem as eintlike kultiese sentrum beskerm word. Kronieke se beeld van Benjamin verskil van dié van die Deuteronomistiese Geskiedenis, wat Benjamin se verhouding tot Juda as geskakeerd en kompleks uitbeeld. Die Kronis probeer hierdie oneffenhede gelykstryk deur die histories eng verhouding tussen die twee stamme te beklemtoon. Hierin verskil sy doel en strategie van dié van die Deuteronomis, wat beide die hoogtepunte en laagtepunte van die Juda-Benjamin verhouding aanbied. Die Kronis se her-uitbeelding van die Juda-Benjamin verhouding weerspieël die sosiopolitieke situasie van die laat Persiese Jehud, waarin die relatiewe karige Jerusalem kultus gesukkel het om materiële steun te kry van die landbesitters in die streek. Materiële bewyse dui daarop dat die streke wat histories met Benjamin geassosieer is, ekonomies opgebloei het gedurende die Neo- Babiloniese en vroeë Persiese periodes. Die Jerusalem kultus het meegeding met die kultiese plekke wat histories met Benjamin en Josef geassosieer is om die steun van die ryker Benjaminitiese landbesitters te verkry. Die Kronis het Israel se verhaal herskryf, onder andere om Benjaminitiese steun vir die Jerusalem kultus te kry. Hierdie studie probeer om beide literêre en historiese waarnemings te integreer: die literêre fenomeen word verduidelik—naamlik die uiteenlopende uitbeeldings van Benjamin in die Deuteronomistiese Geskiedenis en Kronieke—terwyl die fenomeen in die historiese konteks van Persiese periode Jehud geplaas word. Die studie dra by tot ‘n beter verstaan van Jehud gedurende hierdie periode, brei uit oor ‘n belangrike motief in hierdie twee dele van die Hebreeuse Bybel, en dra by tot navorsing oor die sogenaamde “Benjamin substratum” in die Hebreeuse Bybel.

Thesis (PhD)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: This study investigates one of the central aspects of a Kenyan woman’s identity, namely the notion of sexuality, which unfortunately also underlies numerous socio-economic and developmental challenges currently confronting Kenyan women. The research shows that in Kenya, patriarchal ideologies are used to control the sexuality of women in the name of ‘our culture’. Thus, it is and has been difficult for many Kenyan women to live with dignity as beings equally created in the image and likeness of God. The study, therefore, sought to identify, expose, criticize, destabilize and to deconstruct patriarchal ideologies that deny Kenyan women the right to live with dignity. Patriarchal ideologies that have been used to mute the voices of Kenyan women on matters of sex and sexuality are challenged by introducing the voices of Kenyan women. The latter is done with reference to poetry that reflects the voices and experiences of Kenyan women as a means of expressing who they really are in the midst of a society that silences them. It is shown that, by means of poetry, the full power and energy of these women may be mobilized. Moreover, the voices and experiences of Kenyan women offer a contextual re-reading of the Song of Songs for their dignity. The study presents the female voice in the Song of Songs (a text from a male pen) as responding in a new way to the patriarchal Old Testament society on matters of sex and sexuality. In the process, a twofold strategy is proposed with which negative perceptions of the sexuality of women in the worldview of Kenya may be addressed: First, this study proposes that it is important to purposefully steer conversations regarding issues of sex and sexuality. The latter is done in the conviction that this is one way of creating a platform for addressing other gender-based injustices that deny Kenyan women the right to live with dignity. Second, by focusing on Kenyan poetry, as well as on the female voice in the Song of Songs, there is a possibility of reconstructing positive aspects of the sexuality of Kenyan women, which may allow them to live with dignity. To achieve the aim of this study, to re-read the Song of Songs for the dignity of Kenyan women, an African Women’s Theological approach is used within the broader context of feminist and womanist approaches to the Song. Through an African Women’s approach to the Song of Songs, the study asks how the female voice that spoke boldly in the patriarchal setting of the Old Testament can also be liberating in the Kenyan patriarchal setting. The female voice in Song of Songs presents issues of sex and sexuality in a new way. As such, it is proposed that the latter voice, read through the hermeneutical lens of Kenyan women’s poetry or poetry on Kenyan women, has the potential to inform and therefore to transform the patriarchal setting of the Kenyan society. It is only if Kenyan women are empowered to negotiate safe sex and to express their sexuality on their own terms and conditions, that this will be fully realized. / AFRIKKANSE OPSOMMING: Hierdie studie ondersoek een van die sentrale aspekte van ’n Keniaanse vrou se identiteit, naamlik die idee van seksualiteit, wat ongelukkig ook onderliggend is aan talle sosio-ekonomiese en ontwikkelingsuitdagings wat Keniaanse vroue tans konfronteer. Die navorsing toon in Kenia word patriargale ideologieë gebruik om die seksualiteit van vroue te beheer in die naam van ‘ons kultuur’. Dit is dus moeilik vir baie Keniaanse vroue om met waardigheid te leef as gelyk-geskape na die beeld en gelykenis van God. Hierdie studie poog om patriargale ideologieë wat Keniaanse vrouens die reg om met waardigheid te leef ontneem te identifiseer, te kritiseer, te destabiliseer en te dekonstrueer. Die studie daag patriargale ideologieë uit wat gebruik is en word om die stemme van Keniaanse vrouens oor seks en seksualiteit stil te maak. Dit word spesifiek gedoen deur die stemme en ervarings van Keniaanse vrouens in poësie te gebruik (soms in die gedigte van manlike digters!) as uitdrukking van hulle lewens te midde van ”’n patriargale samelewing. Dit word getoon hoedat hiedie gedigte die krag en energie van hierdie vroue kan mobiliseer. Meer nog, die stemme van Keniaanse vrouens bied die geleentheid tot ’n kontekstuele herlees van Hooglied met die oog op die erkening en beskerming van hulle waardigheid. Die vroulike stem in Hooglied word verstaan as ’n nuwe reaksie op die Ou Testamentiese samelewing met betrekking tot kwessies soos seks en seksualiteit. In die proses word daar met ’n tweeledige strategie voorendag gekom waarmee die negatiewe opvattings oor die seksualiteit van vroue in die wêreldbeeld van Keniaanse mans aangespreek kan word. Eerstens word die noodsaak voorgestel van ’n doelbewuste rigtinggewing aan gesprekke oor seks en seksualiteit. Dit word gedoen vanuit die oortuiging dat dit een manier is om ’n platform te skep waar gelsagsgebasseerde ongeregtighede wat Keniaanse vroue die reg op ’n menswaardige lewe ontsê aangespreek kan word. Tweedens, deur op Keniaanse poësie en die vroulike stem in Hooglied te fokus, word voorgestel dat dat posititewe aspekte van die seksualiteit van Keniaanse vroue herkonstrueer kan word, wat dan kan meewerk om hulle met waardigheid te kan laat leef. Ten einde bogenoemde doelwit van hierdie studie te bereik, word ’n Afrika-vrouebenadering toegepas in die lees van Hooglied. Dit vind plaas binne ’n breër konteks van Feministiese en sogenaamde “Womanist” benaderings tot die boek. Met ’n Afrika vroue benadering as leesstrategie, word aangedui dat en hoe die vroulike stem wat vreesloos in haar eie patriargale, Ou Testamentiese konteks spreek ook bevrydend kan funksioneer binne die Keniaanse patriargale konteks. Daar word dus getoon dat die vroulike stem in Hooglied seks en seksualiteit op ’n nuwe manier aanbied. Gevolglik stel hierdie studie voor dat die vroulike stem in Hooglied, gelees deur die hermeneutiese lens van Keniaanse gedigte oor of deur vroue, die potensiaal het om die patriargale konteks van die Keniaanse samelewing eendersyds te ontbloot en andersyds te transformeer. Dit is slegs wanneer Keniaanse vroue bemagtig word om vir veilige seks te kan onderhandel en hulle seksualiteit op hulle eie terme uit te kan druk, dat hulle menswaardigheid ten volle gerealiseer sal word.

Thesis (MTh (Old and New Testament))--University of Stellenbosch, 2006. / This paper undertakes a detailed study of Matt 6:19-34 for the specific purpose of accounting for the unique context and content of the material/financial ethic being articulated here by Jesus. The passage, made up of four pericopes, is located within the first of the five discourses of Jesus recorded in Matthew’s Gospel in which Jesus evidently articulates the ethical standards required of the children of the emerging Kingdom of God. The need for such a study stems from an understanding that the passage, indeed the Sermon as a whole, has been treated by traditional scholarship in a somewhat distanced and abstract manner i.e. it has been read without adequate cognisance being taken of the particular socio-linguistic and socio-historical context in which it was originally formulated and articulated. Relatively recent social-scientific and socio-historical New Testament scholarship, however, has provided a specific set of interpretive tools that enable a modern reader to make a far more dynamic and context-sensitive interpretation possible. Accordingly, this paper undertakes a socio-rhetorical analysis of Matt 6:19-34, together with a social-scientific and socio-historic/financial/religious analysis of the eastern Mediterranean world of late Second Temple times. Together these interpretive tools shed new light on the text and provide the opportunity for re-reading that text in a way that, hopefully, more closely articulates the ethic as an original audience might have heard it. Specifically, the use of these interpretive tools provide insights into why it was that Jesus explicitly prohibited worry, some six times in the passage, amongst the children of the Kingdom concerning the provision of their food, drink and clothing i.e. the tools provide something of an explanation for both the rhetorical force of the ethic and the underlying realities that gave rise to its formulation in the first place. These insights are then applied in an attempt at formulating a dynamically equivalent ethic that might be appropriated and applied by present day children of the Kingdom reading the passage today.

Thesis (MTh)--Stellenbosch University, 2011. / ENGLISH ABSTRACT: In reading the letters of Paul to the community in Corinth, it becomes apparent that Paul communicated from a position of authority. Given the existence of the mighty Roman Empire at the time of Paul’s writings, it raises questions regarding the ways such Empire would have affected Paul. This study assesses the possibility that Paul was influenced, not only by the material Roman world, but also by the socio-political and social-cultural dynamics of the Roman order. Paul may have utilised such order, but as spiritual leader, he could also have opposed it to his own ends and aims. The purpose of this study is to investigate such dynamism. The point of departure is, firstly to briefly discuss the nature of the Roman Empire that filled the ancient Roman world with coinage, statues, temples, poetry, song and public rhetoric. The ubiquitous Roman Empire enforced itself through power dynamics constituted in physical force, rhetoric, the patronage system and the Imperial Cult. Patronage operated in tandem with other aspects of the imperial system as a means of social control. It leads, therefore, to a more focussed investigation of patronage as one of the significant dimensions of Empire. Honour, prestige and status disparity governed social relations through complex, reciprocal relationships. No one was immune to the social tug-of-war, and within this context, Paul engaged in his Corinthian correspondence. Paul’s first Corinthian correspondence, specifically 1 Cor 4:14-21, is then comparatively investigated in the light of patronage as dimension of Empire. Paul integrated values such as honour and shame, and used the system of patronage in order to achieve his objectives with the Corinthian community. The socio-rhetorical analysis of this section of Paul’s correspondence investigates socio-cultural, intertextual and ideological aspects of the text. 1 Cor 4:14-21 is the culmination of the first part of Paul’s argument for ὁμόνια (concord), and he empowers his deliberation through patronage. He positions himself uniquely as father of the community, which empowers him with patria potestas (absolute authority). He also describes the way the Corinthians should bestow honour upon themselves. Paul’s use of a challenge-riposte and encomium brings all the weight of his argument to bear, upon his mimetic command to μιμηταί μου γίνεσθε (be imitators of me). The findings of this study indicate that Paul also opposes Empire in various ways. He opposes patronage, when he champions allegiance to an alternative Κύριος (Lord) that represents an alternative kingdom. He acts as a broker between Christ and the community, but the reciprocal relationship consists of shameful behaviour. Paul’s application of patronage does not serve to enhance his social position and poses a significant challenge to the norms of patronage in the Empire. The patent and unresolved tension within his rhetoric stretches between liberal use of patronage, and his opposition of aspects of the imperial order, such as patronage and the abuse of power. This leads to the conclusion that Paul still subjected the attributes of Empire to his own objectives. He had more than a purely political or merely spiritual agenda in mind and ultimately this remains the power and mystery of his argument. / AFRIKAANSE OPSOMMING: By die lees van die sendbriewe van Paulus aan die jong Christelike gemeente in Korinte val dit op dat Paulus, hoewel in herderlike trant, vanuit ’n gesagsposisie tot die gemeente spreek. Gesien die tyd waarin Paulus geleef het, ’n tydperk van die bestaan van die magtige Romeinse Ryk, rys die vraag onwillekeurig of Paulus as geestelike leier van opkomende gemeentes nie enigermate deur die heersende Romeinse maatskaplike orde beïnvloed is nie. In die onderhawige studie word die moontlikheid van nader betrag dat die sosiaal-politieke en sosiaalkulturele aspekte van die Romeinse bestel Paulus wel kon beïnvloed het. Die wyse waarop Paulus sodanige orde sou kon aanwend of moontlik teëstaan word ondersoek. Die vertrekpunt is dus om allereers die aard van die Romeinse Ryk - gekenmerk deur ‘n eie muntstelsel, tallose standbeelde, tempels, digkuns, sang en openbare retoriek - in hooftrekke uiteen te sit. Die uitgebreide Ryk het sy mag gevestig en gehandhaaf deur middel van kragdadigheid, retoriek, weldoenerskap en die Keiserkultus. Ter verdieping van die ondersoek word weldoenerskap as onderdeel van die Romeinse sosiaalpolitieke orde in fyner besonderhede beskou. Daaruit blyk dat beskermheerskap ter ondersteuning gedien het ten einde doeltreffender maatskaplike beheer uit te oefen. ‘n Verfynde wisselwerking het - deur middel van die dinamiek van eer, aansien en mag - sosiale verhoudings en gedrag beheer: niemand was teen die woelinge van die sosiale stryd gevrywaar nie. Dit was teen hierdie agtergrond van die werklikheid van die magtige Romeinse imperium dat Paulus met die Korintiërs gekorrespondeer het. Paulus word daarna vergelykenderwys ondersoek aan die hand van die gedeelte uit sy brief aan die Korintiërs soos gevind in 1 Kor 4:14-21. Daarin beroep hy hom op waardes soos eer en skaamte, terwyl hy die stelsel van weldoenerskap aanwend ten einde sy oogmerke met die gemeente te bereik. Die sosio-retoriese analise van hierdie gedeelte van Paulus se sendbrief ondersoek sosiaal-kulturele, intertekstuele en ideologiese aspekte van die brief. 1 Kor 4:14-21 is die hoogtepunt van die eerste gedeelte van Paulus se betoog vir ὁμόνια (eenheid) en hy versterk sy argument deur middel van weldoenerskap. Op uitsonderlike wyse posisioneer hy hom as vader van die gemeente: in sy betoog beklee hy hom met patria potestas (absolute gesag). Paulus se gebruik van ‘n challenge-riposte en van ‘n inkomium verleen groter seggenskrag aan sy direktief om hom na te volg; μιμηταί μου γίνεσθε (volg my na). Die uitkoms van hierdie studie is dat Paulus die imperiale orde ook op verskeie wyses sterk teëstaan. Wat Paulus verkondig het te make met ‘n alternatiewe Κύριος (Heer) en ‘n gans andersoortige koninkryk. Hy tree op as ‘n bemiddelaar (broker) tussen Christus en die gemeenskap, maar poog nie om sosiale bevordering te bewerkstellig, soos bepaal deur die norme van die imperial orde nie. Daar is dus ‘n aanwesige spanning in Paulus se retoriek wat dui daarop dat Paulus dimensies van die Ryk, soos weldoenerskap, ondergeskik gestel het aan sy eie doelwitte. Die slotsom waartoe geraak word, is dat by Paulus meer as suiwer politieke motivering enersyds, of bloot geestelike motivering andersyds, aanwesig was. Hierin is sowel die krag as die misterie van sy betoog geleë.

Thesis (MTh (Old and New Testament))--University of Stellenbosch, 2006. / The present study focuses on the difficulties surrounding the identification of an object and subject for the discipline of Old Testament theology. The goal thereof is to address these difficulties by establishing the legitimacy of an interdisciplinary engagement therewith. In order to achieve this goal the significance of the Greek translations of the Jewish scriptures, the Septuagint, for determining the object and subject of Old Testament theology is pursued. The problems surrounding the object of study in Old Testament theology are identified and discussed in terms of both canon and text. The advent of Canon criticism, with its focus on the nature, function and history of the biblical canon, as well as the study of the recent textual discoveries in the area surrounding the Dead Sea, have rendered previous consensus regarding the formation of the biblical canon(s) and the history of the biblical texts problematic. This necessitates a thorough reconsidering of the scope of the term “Old Testament”, and consequently, the basis on which the discipline of Old Testament theology is practiced. The rise to prominence of a so-called new or postmodern epistemological situation and the resulting influence of developments and shifts in literary studies on Biblical criticism, coupled with new challenges within the historical study of the biblical texts and a rediscovery of the importance of Wisdom literature forces upon the Old Testament theologian the responsibility to indicate and clarify the relationship between the Old Testament and divine revelation. Consequently, the nature of the Old Testament’s theology, and therefore, the subject of study in the discipline of Old Testament theology come under scrutiny. The focus of the study subsequently shifts to topics treated in the study of the Septuagint in order to indicate how these relate to the problems plaguing the discipline of Old Testament theology. Issues relating to the proper use of terminology in Septuagint-studies, theories of the origin of the Septuagint, and the techniques that were employed in translating the Semitic source texts of the Jewish scriptures into Greek, occupy the student in this regard. As a result, the legitimacy of employing insights from Septuagint-studies in delineating the object and subject of study in Old Testament theology is demonstrated. The final chapter identifies several overtures for furthering the study of the significance of the Septuagint for Old Testament theology in general. A number of methodological problems in the latter can be subsumed under the twin heading of the scope of the “Old Testament” and the nature of its theology. Chapter 36 of the Greek translation of the book of Job acts as a brief case study in order to demonstrate the suggestions that are made in this concluding chapter of the study.

Thesis (MPhil (Old and New Testament))--University of Stellenbosch, 2006. / Since the dismantling of Apartheid in 1994, those who were dispossessed of their land under South Africa’s previous government are being restored or compensated for land that had been taken away from them prior to 1994. Christians, through their theological pronouncements and writings on justice, peace and liberation, played an active role in helping to dismantle Apartheid. And today they continue to sustain a theological role in a number of different ways relative to reconstructing our country. One such area is land restoration. Leviticus 25:8-55 (hereinafter named ‘Leviticus 25’) has become a key text for this purpose. It is an ancient legal code on land restoration for the ancient Israelites. Since it is an ancient legal text it is understandably difficult to find consensus among modern Old Testament theologians about its prescriptions. Therefore this study will discuss the perspectives of six recent scholars in their commentaries. Three of these scholars approach their perspectives from an evangelical trend (which is essentially my position), two from a Jewish trend, and one from a critical trend. The two key questions that this study will attempt to answer are: (1) What is the theological understanding of six scholars on land restoration in their commentaries on Leviticus 25 during the past twenty-six years? (2) How do they agree or differ in their theological understanding of land restoration in Leviticus 25? The first three chapters will lay the groundwork for the discussion of ‘Theological Perspectives on Land Restoration in Leviticus 25.’ Chapter one introduces the study by defining its research problem, and formulating its hypothesis, and indicating its methodology. Thereafter, chapter two will briefly discuss five basic concepts in the book of Leviticus that impact upon land restoration in Leviticus 25. These concepts are covenant, land, holiness, atonement and Jubilee. Chapter three will be a research survey on the book of Leviticus in which the following topics will be looked at: (1) The relation of Leviticus to the Pentateuch as a whole; (2) its authorship and date; (3) its contents and structure; (4) how Leviticus is interpreted; and (5) the two theological axes upon which the book revolves. Chapter four is the heart of this study. It will discuss, chronologically, the perspectives of six recent Old Testament scholars in their commentaries on Leviticus 25. It will also compare their perspectives to show how they agree or disagree with each other. The aim of this chapter is to show how different perspectives on land restoration in Leviticus 25 aid us today in understanding this great theme. Chapter five, the final chapter, will show how this study proved its hypothesis, while also showing how the different theological trends of the six scholars studied influenced their interpretations of Leviticus 25.

Thesis (MTh (Old and New Testament))--Stellenbosch University, 2008. / This study examines the exodus event and its impact on identity formation in the light of the origin and migration narratives of the Yoruba people. On the one hand, it is observed that migration is not only an ancient but a universal phenomenon. Its rootedness in Africa and its profound influence on identity formation are therefore brought to the fore by comparing the origin and migration narratives of the Yoruba with those of the Tiv and the amaZulu. The findings show that certain elements of the origin and migration narratives such as a common ancestor, a common ancestral home, a common belief in Supreme Deity etc., provide a basis for identity formation and recognition among these Africans, in particular, the Yoruba. On the other hand, the study focuses on the Sea event in Exodus 14-15:18 which is composed of both a narrative and a poetic rendition of the sea-crossing by the children of Israel. In the Sea event, Israel acknowledged in story and song that it was Yahweh who as a warrior, delivered its people from the hand of Pharaoh and took them safely to the other side of the Sea. This research shows that a literary consideration of the text and especially of the interplay between prose and poetry points to Yahweh as the main character in the Sea event. Consequently, Israel’s identity is defined in Yahweh whose own identity as warrior and deliverer brought Israel victory over the Egyptians and paved the way for a new nation in a new land. In this sense, Israel’s identity is assumed to be a theological one. It is argued that the Yoruba origin and migration narratives help to bring to light the memories of exodus and Israel’s recollection of Yahweh as the root of its identity. The narratives help to appreciate more clearly Yahweh’s role in the midst of his people and the his centrality to Israel’s self-understanding even as they show that these can provide valuable resources in today’s world where migration and the struggle for identity are features that are not likely to fade away. Besides, the juxtaposition of cosmogonic myths and migration theories in attesting to the elements of Yoruba identity formation, have a parallel in the blending of both cosmic and migration elements in Exodus 14-15:18. This blending also foregrounds the role of Yahweh in the Sea event. In addition, the study suggests that the interaction between prose and poetry in the Sea event is an instance of a separate genre which further research may confirm in Yoruba, especially in folk-tales and in oríkì-oríle (praise names/epithet).

Thesis (MTh (Old and New Testament))--University of Stellenbosch, 2010. / ENGLISH ABSTRACT: This thesis interacts with the generally held view that Ephesians is a general epistle with no concrete historical context and contingency, by arguing that this letter addresses particular religious concerns and beliefs of the believers of Ephesus and surrounds. A focussed literary survey of the religious-historical material of the western Mediterranean region in the first century AD is conducted, with particular attention paid to the cult of the Ephesian Artemis and the prevalence of magic. Special focus is placed upon Ephesians 1:15-23, which is exegeted using both grammatical-historical and socio-rhetorical methods of interpretation to gain insights into how the author employed and reformulated contemporary terms and concepts to demonstrate the lordship of Jesus Christ. Serious consideration of the religious and magical context of the first century Greco-Roman world when interpreting this letter to the Ephesians may open many possible avenues for future study, particularly in the area of understanding the letter in an African context. / AFRIKAANSE OPSOMMING: Hierdie studie tree in dialoog met die algemene opvatting dat die Efesiërs-brief ’n algemene brief of omsendskrywe was, wat geen besondere historiese konteks of dringende saak aangespreek het nie. Die studie oordeel dat die brief spesifieke religieuse sake en oortuigings van die gelowiges in Efese en omgewing aangespreek het. Deur ’n literêre oorsig is daar gefokus op die religieushistoriese materiaal van die westelike Mediterreense area in die eerste eeu nC, met besondere nadruk op die Artemis-kultus en wydverspreide magie. Spesiale klem is geplaas op Efesiërs 1:15-23, wat met behulp van beide grammatikaalhistoriese en sosio-retoriese metodes geëksegetiseer is ten einde te bepaal hoe die outeur kontemporêre terme en konsepte wat die heerskap van Jesus Christus demonstreer, gebruik en herformuleer het. Noukeurige oorweging van die religieuse en magiese konteks van die eerste-eeuse Grieks-Romeinse wêreld ten tyde van die interpretasie van Efesiërs mag deure open vir moontlike verdere areas van studie, veral met die oog op die verstaan van die brief in ’n Afrika konteks.