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This study presents a textual and grammatical analysis of 52 passages of Isaiah as they are found in Cave IV of the Dead Sea Scrolls, the Masoretic Text, the Septuagint, the King James version, and the Book of Mormon. The objective was to determine the relationship, if any, of those verses in the Book of Mormon with the other textual traditions. Based on the differences between the Book of Mormon text and the King James version, and upon the confirmation of those Book of Mormon differences by the other traditions, it was concluded that The Book of Mormon follows its own tradition.

The purpose of this study is to determine and present as completely as possible the Book of Mormon's contribution to the historicity of the Old Testament's events and characters in order that teachers may have another instrument for the effective direction of learning in Old Testament history. Therefore, it is the purpose of this study to determine and point out to the teacher the areas in which the Book of Mormon complements the Old Testament, and sustans its truthfulness as a historically accurate record.It is the hypothesis of this study that the Book of Mormon has much to contribute to the student of Old Testamenet literature. In an age of higher criticism of the Old Testament as a historically accurate record, many of the great names in this field of study have rejected not only the traditional authorship of many of the Old Testament books, but also have seriously questioned the actuality of events such as the creation story, the flood, the exodus, and the twelve tribes coming into Canaan. Indeed, important characters such as Abraham, Isaac, and Jacob have been treated as artificially created partriarchal prototypes by some critics.

This thesis is a moral and theological interpretation of the book of Jeremiah (primarily chapters twenty-one through twenty-nine). The prime focus is on the Hebrew term  and associated vocabulary and terminology which enable an understanding of how the book of Jeremiah sets up knowledge of Yahweh as a primary concern. Such a concern reinforces the rhetorical and ethical nature of the textual witness and elevates the significant and profound challenge that is put forth. For instance, Jeremiah 22:16 is a prime example within the book where an understanding of  of Yahweh should be given adequate attention, although it has not in Old Testament scholarship, to arrive at the kind of moral and theological interpretation that is voiced in this ancient Israelite prophet. Knowledge of Yahweh in the text of Jeremiah is to be distinguished from a purely cognitive knowing that removes from the equation, in any way, living a certain kind of life with Yahweh - a life which is measured only by the highest of moral and religious standards. Indeed, there is a direct relationship between a certain kind of action/way of living and a genuine knowledge of Yahweh. Key texts explored in this thesis then, are those which bring the challenge of a true knowledge of Yahweh to the Judean king, priest, prophet, and people. An overall coherent vision of what it means to know Yahweh, the God of Israel, in the text of Jeremiah, is the aim of this thesis. / Old Testament and Ancient Near Eastern Studies / D.Th. (Old Testament)

The heart of Pentecostal practice has always been an experience of the Holy Spirit. These experiences are often claimed to have the direct guidance of the Spirit and form the decisions and actions that result in the ongoing of the development of practices and doctrine. It is my contention that the third and fourth so-called waves of the Spirit are not truly waves of the Spirit, neither are they new. They are the rebirth, albeit in a new manner, of three disappointing and tragic movements of past Pentecostal history, namely the (New) Latter Rain, the Shepherding Movement, and the Prosperity Movement. I maintain that these two waves do not follow a solid Pentecostal doctrinal stand of an experience in the Holy Spirit of separability and subsequence, neither do they draw their doctrinal stand from the book of Acts, but rather the Synoptic gospels. Unfortunately, even though Pentecostal scholarship is on the rise, the majority of the prolific writers of these last two waves are extremely eisegetical in regards to their dealing with the Word of God. They claim vision and direction from Heaven, as opposed to an exegesis of the canon of Scripture. I maintain that these two, so called waves of the Spirit are not Heaven sent but man conceived and thus dangerous heresy to the church. `I believe that courage is the most important virtue, the foundation that underlies and gives realty to all other virtues and personal values. Without courage we become conformists. Conformity is not the fibre good and courageous leaders are made of… Do not be frightened by the aloneness that may come with your holding unpopular positions. It is in aloneness that wisdom will visit you and smile upon you'. These are not, as a theologian might be entitled to expect, the words of Elijah or Jeremiah. They are quoted from a speech given in 1999 by Mamphela Ramphele, vice chancellor of the University of Cape Town. Her context was the silence that has so often fallen on African societies once liberation has taken place. It is just such silent acquiescence, she insists, that allow former `heroes of the struggle' to become despots and dictators. Her words are challenging to Pentecostal theologians for at least two reasons. The first and more mundane is that Pentecostalism is most vibrant today in precisely those countries, which can be termed `postcolonial'. The second, and to my mind the most relevant to the movement, is that Pentecostalism was at its beginning a powerful spiritual force because it inherited an ethos of radical difference and because its proponents were unflinching in refusing to be co-opted into any other agenda than the one for which they knew they had been empowered by the Spirit of Jesus Christ. In this sense it was a prophetic religion, a religion similar to that of Elijah and Jeremiah. It is my plea then in this presentation that the so-called `postcolonial' countries will not swallow this new error, which has been called the new Pentecostal rhema from Heaven, which stems, as do so many new theological trends from the Western world. The new emerging Pentecostal Charismatic churches, particularly of the Third World need to have the courage not to be conformists, for such is not the fiber good and courageous leaders have. The hermeneutical pneumatology of the Pentecostal tradition has always been questioned. The early Pentecostals did not even bother to develop a theological hermeneutical position of a subsequent experience of the Spirit; they accepted their experience as from God . When they did begin to develop a Pentecostal theology it was often ridiculed as being primarily experiential, thus in the minds of most, devoid of Biblical theology. Fifty years after the outpouring of the Spirit at Azusa Street many Pentecostal scholars began to re-examine the pneumatology of Luke's writing. In the latter part of the 20th Century many Pentecostal scholars came into their own, examining and challenging many of the previously accepted conclusions of theologians, in regards to the Classical Pentecostal doctrinal position . Their position was that there was a separable and subsequent experience of the Spirit following salvation, which was accompanied by the initial evidence of speaking with other tongues. The initial evidence was for a few, and still is for some, questionable evidence. Such a position stood in opposition to those who declared that there was no second experience of the Holy Spirit for any person other than salvation. If those who believed in the `conversion-initiation, which included the baptism in the Holy Spirit' were indeed correct, then everything that Luke talks about in relation to pneumatology in his two-volume work is totally in relation to salvation. This was the theological pneumatological position prior to Classical Pentecostalism. It did and has resulted in many theological challenges. Scholars who take this position do so on the premise that Pentecost is more of a historical situation for the church. However scholars convinced of the Classical Pentecostal position are refusing to accept this position and have and are continuing to develop an exegetical position for a secondary work of the Holy Spirit in a person's life. This is my personal position made vitally real for me since I did not grow up in a Pentecostal church setting, but rather came into the Pentecostal experience in my early 20's. It is my contention that the theological impact of Christ's ascension prior to the public ascension witnessed in Acts 1 has not been fully examined. Few scholars have dealt with the typological fulfillment firstly, of the work of the High Priest as seen completed in the life of Jesus Christ, or secondly, of His fulfillment of the first four feasts which the Jews were commanded to keep. Both of these aspects very clearly enhance and form a clear indication that the classical Pentecostal theology was and is correct in speaking of a separable and subsequent work of the Spirit following a clear salvation experience. I will seek to elucidate this by an examining the historical background of the first two waves of the Spirit, followed by a preview of the work of the Holy Spirit as seen in the canon of Scripture with emphasis on the New Testament. I will follow this by the development of the idea of regeneration in the New Testament. Finally I will examine Lukan writing in regards to the experience known as the baptism of the Holy Spirit. These chapters will then serve as a base for comparison with the material, which will follow. In the late 20th and early 21st century the Classical Pentecostal doctrine has been challenged by the last two charismatic waves of the Spirit, both of which have spawned a plethora of writings. It is my contention first; that the traditional Pentecostal understanding of the authority of Scripture has been abandoned in that now experience takes precedence over Scripture. Secondly it is clear that these last two waves do not fall within the same parameters as the first two waves in their understanding of a doctrine of separability and subsequence, since they revert to a pre-Classical Pentecostal theological position of only one experience of the Holy Spirit. Thirdly, in a day when Pentecostal scholarship is seeking to become acceptable in their exegesis, the authors of these waves are almost totally eisegetical. The question needs to be asked `Have they subtly taken on a title to glean a following?' It is thus my contention that a survey of these waves shows that they have no common ground with the initial two waves of the Spirit. The indication is that they have deliberately chosen a different Biblical basis and thus disqualify themselves from the Pentecostal Charismatic stream. I will seek to elucidate this by examining the historical background of the last two waves of the Spirit, followed by an examination of the Pentecostal hermeneutic and their lack of hermeneutics, as seen so clearly in their writings. This will be done by pointing out the comparisons to the latter two waves of the Spirit both in theory and in the voluminous writing, which are largely based on eisegesis. The stated desire to `have church without making anyone sick' has broached and taken the movements far into left field. Finally, it is my contention that the third and fourth waves of the Spirit are not new at all. They are simply a rebirth of three disappointing and tragic movements in Pentecostal history. Thus I hope to clearly substantiate that the third and fourth wave of the Spirit are not really waves of the Spirit at all. They are not such in terms of their Biblical theological basis, neither are they such exegetically. They are simply the result of those desirous of the moving of the Holy Spirit who have reached back into the past and reintroduced past aspects of renewal, which unfortunately were man centered and resulted later in much havoc among Christians. I will seek to elucidate these facts by an examination of the history and practice of the (New) Latter Rain, which still haunts Saskatchewan, Canada where tragedies still exist, and the Shepherding movement out of Florida, which after a few years was denounced even by the leaders and finally totally disbanded. Then, finally the Prosperity Movement, which rose and fell as an unacceptable, illegitimate deduction of so called truth of the canon. One hopes and prays that the tragedies in lives will not live to haunt the church if Jesus tarries. We do not want the "heroes of spiritual struggles" to become the despots and dictators of the Pentecostal churches in the Third World. / Christian Spirituality, Church History and Missiology / D.Th. (Church History)

This study looks into Malachi’s emphasis on the offering aspect of the cult within Israel’s prophetic heritage. Malachi presents a different attitude toward offerings than his pre-exilic predecessors who spoke harshly against the cult focusing on religion’s ethical and spiritual aspects. The thesis of this study argues that pre-exilic anti-cultic statements do not diminish or reject the cult per se but a corrupted form of it conditioned historically and religiously. Malachi’s post-exilic pro-cultic emphasis presents a different context in which criticism of the cult’s corrupted usage takes place while remaining positive toward the cult itself. The key to understanding properly both anti- and pro-cultic attacks on different aspects of the cult is the covenantal relationship with Yahweh. Malachi’s positive attitude toward offerings balances the anti-cultic prophetic heritage of Israel showing that there was never a rejection of the cult, only misunderstandings and misuses of it. / Old Testament / M. Th. (Old Testament)

Text in German with German and English summaries / In times of global crisis, eschatological questions gain relevance. The Old Testament concept of HàWH:J moWJ has primary bearing on Christian eschatological expectations. This study examines the discourse of the Day of Yahweh of Amos and Isaiah in the context of their message. Concept and origin of this discourse are controversial. A review of research shows that the current understandings do not adequately answer questions about the origin of this discourse. Both the definitions of “Day of Yahweh” passages and the certitude that HàWH:J moWJ is a technical term seem problematic. Analysis of Amos 5:18-20 shows that, contrary to commonly accepted understanding, a nontechnical understanding of the phrase HàWH:J moWJ is sufficient for interpreting the passage. Linguistically similar phrases in Isaiah also merely relate Yahweh’s historical intervention, and do not refer to an established concept. Only later did a tradition complex arise from this prophetic proclamation. / In Zeiten globaler Krisen gewinnen eschatologische Fragestellungen an Aktualität. Zentrale Bedeutung für die christliche Zukunftserwartung hat der Tag des Herrn, dessen alttestamentlicher Wurzelgrund der HàWH:J moWJ ist. Die Studie untersucht die Rede vom Tag Jahwes bei den Schriftpropheten Amos und Jesaja im Kontext ihrer Verkündigung. Konzept und Herkunft dieser Rede sind umstritten. Ein Forschungsüberblick zeigt, dass die gängigen Erklärungsmodelle die Frage nach der Herkunft dieser Rede nicht ausreichend beantworten. Als problematisch erscheinen die Definitionen von Tag Jahwes-Belegen und die Sicherheit, mit der man die Wendung HàWH:J moWJ als Terminus technicus bezeichnet. Die Untersuchung zu Am 5,18-20 erweist, dass, entgegen dem Common sense der Forschung, ein formales Verständnis der Wendung HàWH:J moWJ zur Interpretation der Rede ausreicht. Ähnliche sprachliche Wendungen bei Jesaja paraphrasieren ebenfalls nur das geschichtliche Eingreifen Jahwes und verweisen nicht auf eine Auseinandersetzung mit einem bestehenden Konzept. Ein Traditionskomplex namens Tag Jahwes erwuchs erst später aus dieser prophetischen Verkündigung. / Biblical and Ancient Studies / M. Th. (Old Testament)

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 (DTh (Old and New Testament))--University of Stellenbosch, 2005. / In this study the very relevant theological-ethical question of social identity and intergroup conflict is looked at. This is done by reading the Book of Nahum multidimensionally as an “Oracles Concerning the Nations” text, and as part of the Book of the Twelve. The multidimensional methodology includes a combination of synchronic and diachronic reading strategies, the implementation of social identity theory and self-categorization theory, the focus on ideological-critical aspects and theological-ethical questioning. In the process of research the underlying dynamic of social identity construction of ancient Israel is uncovered and theological-ethically appropriated. In the first two chapters the problem of the global rise of extreme nationalism, racism and zenophobia is noted. The very diverse post-apartheid society of South Africa, as well as the post-nazi and post-unification German society is mentioned. The Book of Nahum, an Oracle “Concerning the Nations” text, is chosen as avenue for studying the dynamic underlying the construction of social identity in ancient Israel. It is suggested that while a one-dimensional reading strategy may lead to an exclusivist intepretation of Nahum that fosters a theological ethic of intolerance and hate, a multidimensional reading strategy leads to a theological ethic of liberation, responsibility and peace. Chapters 3 and 4 give a research overview of the study of ancient Israel’s identity as well as how the Book of Nahum is to be understood with regards to its dating, unity, stucture and historical situation. The research overview shows how incorporating social identity theory and self-categorization theory provides a better and more integrated perspective on social identity than what has been done up to now. The social psychology theories are summarized into five working premises. The background study of Nahum comes to the conclusion that Nahum should be read synchronically in its diachronical development from the pre-exilic Assyrian crisis with its polarized political inter-group conflicts to the exilic/post-exilic situation with its unique search for a new beginning, identity and hope. Chapters 5 and 6 contain the exegetical explication of the Book of Nahum. Nahum 1:9- 14;2:2-3:19 is interpreted as a pre-exilic construction of social identity. Nahum 1:2-8;2:1 is read as an exilic/post-exilic text. The inter-group dynamic between the Yahweh-Alone movement and the pro-Assyria party (pre-exilic) as well as the Deutero-Isaiah group with its theological opponents (exilic/post-exilic) are interpreted in terms of the five social identity premises. Although social identity construction in Nahum does follow the main premises of discrimination and prototypical ingroup favouring a surprising ambiguous undercurrent of self-criticism as apposed to ethnocentrism is discovered in both historical situations. Apart from the social identity, a strong movement towards liberation from oppression is present in the Book of Nahum. This underlying ambiguous dynamic of social identity construction and the liberatory rhetoric of Nahum is appropriated theolgical-ethically in Chapter 7. A theological-ethical model, which combines the role of identity in ethics, the concept of “natural law”, the responsibility ethics of Levinas and a focus on liberation, is suggested as a useful instrument for interpreting the theological-ethically uncomfortable Oracles Concerning the Nations texts. Chapter 8 summarizes the study and points out the research’s contribution towards Old Testament methodology (exegetical and ethical), Nahum studies as well as providing a possible theological-ethical solution to intergroup conflicts (religious, cultural, political etc.) from an Old Testament perspective.

Biblical interpretation in the contemporary context of globalisation faces a variety of challenges. This thesis addresses the challenges presented to the discipline by the incorporation of poststructuralism, postcolonialism, and liberation theologies, particularly the problem of interpretive ghettoisation and the ethics of contemporary biblical interpretation. It proposes one possible answer to the question of how the field of biblical hermeneutics can move beyond the segregation passively encouraged by subjectivity and self-determination toward the integration of academic and vernacular hermeneutics in the interests of justice for the dominated and the reconstitution of the dominant. This thesis first presents the interpretive theories of Edward W. Said, addresses the major criticisms of his work, and proceeds to discuss the adaptation of his concept of contrapuntal reading to the interpretation of biblical texts. Second, it presents a survey of current work in the field which attempts to overcome the gap between academic and vernacular hermeneutics and critiques these approaches in light of Said’s concepts. Third, it presents the book of Job as an appropriate context in which to explore the possibilities of contrapuntal hermeneutics. This section analyses various academic and vernacular interpretations of the book of Job and places these interpretations in contrapuntal dialogue over the course of three chapters. The first of these chapters explores the possibilities for dialogue between those interpretations that view suffering as a key theme in the book and those that do not; the second chapter explores interpretations of the book of Job and the issue of suffering in various Euro-North American psychological contexts and in various African contexts of HIV/AIDS; and the third chapter juxtaposes academic and vernacular interpretations of the book of Job in various Asian contexts. Finally, the study closes with an argument for pedagogical reform based upon the ethical and interpretive insights of contrapuntal hermeneutics.