Thesis (MPhil (Old and New Testament))--Stellenbosch University, 2008. / The earliest written reference to the “Day of the Lord” is found in the book of Amos. Throughout the prophets, especially the Minor Prophets, the term becomes something of a Leitmotiv, either in those words or in abbreviations such as “that day”. The “Day of the Lord” was to be one of judgement on the enemies of Yahweh. Such judgement in Israelite thought applied to Israelite enemies. To be an enemy of Israel was to be an enemy of God since the Israelites were God’s chosen people. Shockingly, Amos included both Israel and Judah amongst his list of the nations God had declared he would punish. Judgement implied God’s wrath and punishment. This is variously depicted metaphorically as warfare, locust invasions, drought, fire and seismic events. Nations to be punished were those who warred against the Israelite kingdoms. Either they had been part of the Israelite mini-empire under David and Solomon and had broken political covenant, or, like Assyria and Babylon, they had practised cruelty against the people of God and against their other subject nations. The kingdoms of Judah and Israel were to be punished because they had broken the Sinai Covenant by becoming involved in worshipping images of the gods of the surrounding nations. Symbols of these gods were even set up in the Jerusalem Temple. They involved fertility cults which often practised temple prostitution. The Sinai laws were further disobeyed by the Israelites, who ignored ill-treatment of the poor, widows, orphans and aliens. While Amos was aware of the inevitability of judgement, others, like Hosea, were aware of God’s love. God longed for his people to repent and receive blessing. This created a tension in Israelite theology between the need for judgement, which God’s greatness and holiness required and God’s love, which desires to forgive and save. True repentance will bring forgiveness and salvation. Punishment may have to be endured, for example the Babylonian exile, but God will lead his people to salvation. An analysis of judgement and salvation being reconciled on the “Day of the Lord” is first made by looking at the Minor Prophets in a historical and literary context and then how redaction sought to form them into a nified “Book of the Twelve”. In doing so, various critical methods, especially Form Criticism and Canonical Criticism are discussed. In the “Book of the Twelve” the “Day of the Lord” proves to be the occasion when judgement and salvation occur. Judgement is necessary since it leads to acknowledgement of sin and repentance. Only the innocent and the repentant are saved. This involves a remnant of Israel and, later also applies to a gentile remnant which acknowledges YHWH. Eschatologically, the “Day of the Lord”, at first, seems imminent. Later it is seen as a future event under God’s control. At first it is believed the “Day” will usher in destruction of Israel’s enemies, the re-establishment of a united kingdom under a descendant of David and an everlasting time of peace and prosperity, free from control by enemy nations, from apostasy and social injustice. After the defeats of the Kingdom of Israel in the 8th century by Assyria and of Judah in the 6tth by the Babylonians, YHWH is understood as being the God of all nations who will use powerful (and sinful) nations to punish his people, while at the same time preparing their punishment at the hands of other nations. So Assyria is conquered by Babylon and Babylon by the Chaldeans. For many, after the return from Babylonian exile, salvation seems to have been accomplished. The failure of expectations after the return leads to the “Day of the Lord” being seen as an even more distant event. It begins to take on apocalyptic overtones and becomes a moment at the end of time when there is judgement with salvation for the faithful and repentant. God’s eternal reign is inaugurated. Belief in salvation is beginning to move from deliverance being part of earthly life to otherworldly existence with God . The seeming failure of the prophetic earthly ideal may have led to the end of prophecy as a recorded scriptural genre and to the redaction of that genre in post-prophetic times to bring the “Book of the Twelve” into line with contemporary deuteronomistic and priestly outlooks. The Israelite view of the “Day of the Lord” has become a belief that on that “Day” there will be judgement for those who have not repented and at the same time salvation for a remnant which has either remained faithful or has repented. It will usher in an eternal time of divine blessing for the saved who will be a new Israel. Sin leads to God’s earthly punishment. If there is no repentance, judgement becomes eternal.

Thesis (MPhil (Old and New Testament))--University of Stellenbosch, 2005. / This paper attempts an exploration and description of a hermeneutic of learned helplessness. Drawing on insights from both psychology and theology, it problematises the interaction that an individual believer can develop with the Bible and living a life of faith. Attempts to account for this situation involve biblical interpretation, the church and the pastoral care context. The body of the paper consists of four chapters, describing the four pillars supporting a hermeneutic of learned helplessness. The first chapter highlights certain of the difficulties that develop when the authority of the Bible is abused. The second chapter looks at the vocation of the pastor, and notes how lack of accountability and limited self-awareness can result in inadequate and harmful biblical interpretation. The third chapter highlights the negative effects of the neglect of emotion on individual faith and interaction with the biblical text, referring specifically to women. Finally, the fourth chapter identifies the tendency to regard morality as expressed primarily through behaviour, and to use the Bible as a book of rules. The combination of these four factors generates an environment in which a hermeneutic of learned helplessness can quickly develop in a Christian believer. This paper is an attempt to more clearly define my observations following work in the context of pastoral care and counselling. It is hoped that by clarifying the nature of the problem, this will prove to be the first step toward finding possible solutions.

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: Prosperity is an important theme in scripture and there is great diversity of perspectives regarding the place of wealth in the life of God’s people. This diversity is reflected in the variety of theological responses to wealth in the church, but the importance of this subject is not reflected in scholarship. Attempts to develop a positive theology of prosperity that does justice to the biblical data are surprisingly rare. There is a need for a careful biblical theology of prosperity. This study aims to lay the foundation of a fuller biblical theology, showing that conflicting biblical views of blessing, prosperity, and wealth can be unified if proper attention is given to certain roles, namely: blessing belongs within a God-man relationship defined by His grace and our dependence; the Promised Land is the exclusive environment in which blessing is promised; and blessing is not given mechanically while sin threatens, but rather the relationship must be forged through testing. This study is only the beginning of a biblical theology of prosperity, examining these roles by means of careful exegesis of four key chapters in the Old Testament from a range of bodies of literature. Firstly, the study of Genesis 12 shows that blessing is graciously offered to Abram as God’s response to the curse that accumulates through Genesis 1-11, and that blessing is intended to extend to the whole world. The blessings are based on a new God-man relationship into which Abram is called, but Abram immediately experiences the complexity of that relationship: though he acts faithfully, he meets with testing rather than prosperity, and this prompts his dependence upon God to falter. Deuteronomy 6 emphasises that covenant faithfulness is the guardian of the God-man relationship in which blessing is found. However, covenant-keeping does not merit favour; the chapter puts undeserved redemption from Egypt – grace – at its centre as the motivation of obedience. Jeremiah 32 is set in the midst of God’s enactment of curses that were promised for disobedience. However, out of the nation’s hopelessness, God speaks words of grace, consolation and New Covenant, a covenant in which hearts will not forget YHWH and blessing can be given unreservedly. Finally, Psalm 128 connects wisdom language (showing that fear of YHWH is the wise way of life that brings prosperity) with priestly blessing language (focusing the eyes of the blessed on the Giver). While God prospers those who fear Him, prosperity always operates within a complex relationship of grace and dependence. / AFRIKAANSE OPSOMMING: Voorspoed is ‘n belangrike tema in die Bybel en daar is ‘n groot verskeidenheid perspektiewe op die plek wat rykdom in die lewe van die volk van God inneem. Hierdie diversiteit word gereflekteer in die verskeidenheid van teologiese reaksies op rykdom in die kerk, maar die belang van hierdie onderwerp word nie in huidige navorsing gereflekteer nie. Pogings om ‘n positiewe voorspoedsteologie te ontwikkel wat reg laat geskied aan die Bybelse gegewens is verbasend skaars. Daar is ‘n behoefte aan ‘n noukeurige Bybelse voorspoedsteologie. Hierdie studie beoog om die grondslag te lê vir ‘n meer omvattende Bybelse teologie, wat reg laat geskied aan die teenstrydige Bybelse beskouings oor seëning, voorspoed en rykdom deur behoorlike aandag te skenk aan bepaalde verhoudings: seëning vorm deel van ‘n God-mens verhouding wat gedefinieer word deur God se genade en die mens se afhanklikheid; die Beloofde Land is die eksklusiewe omgewing waarbinne seëning beloof word; en seëning word nie outomaties verskaf wanneer sonde dreig nie, maar dit vorm deel van ‘n verhouding wat deur beproewing gelouter is. Die studie is slegs die begin van ‘n Bybelse voorspoedsteologie, waarvolgens die verskillende verhoudings deur middel van noukeurige eksegese van vier sleutelhoofstukke in die Ou Testament plaasvind. Ten eerste, die studie van Genesis 12 toon dat seëning vanuit genade aan Abraham deur God geskenk word as ‘n reaksie op die vervloeking wat in Genesis 1-11 opgebou het, en dat die seëning bedoel was om na die hele wêreld uit te brei. Die seëninge word gebaseer op ‘n nuwe verhouding tussen God en mens waartoe Abram geroep is, maar dat Abram onmiddelik die ingewikkeldheid van die verhouding beleef: hoewel hy gelowig optree, ervaar hy meer beproewing as voorspoed, en dit gee aanleiding dat sy afhanklikheid van God begin wankel. Vervolgens, Deuteronomium 6 beklemtoon dat getrouheid aan die verbond die verhouding tussen God-en-mens bewaar te midde waarvan die seëning gevind word. Tog, word die hou van die verbond nie ‘n manier om guns te verdien nie; die betrokke hoofstuk plaas die onverdiende en genadige verlossing vanuit Egipte in die sentrum van die motivering van gehoorsaamheid. Jeremia 32 word geplaas in die midde van God se uitvoering van vervloeking wat beloof was in reaksie op ongehoorsaamheid. Tog, te midde van die volk se gebrek aan hoop, spreek God sy woorde van genade, troos en ‘n Nuwe Verbond, ‘n verbond waarbinne JHWH nie vergeet sal word nie en waar seëning sonder voorbehoud geskenk kan word. Ten slotte, Psalm 128 lê ‘n verband tussen wysheidsuitsprake (wat aantoon dat die vrees van JHWH die verstandige lewenswyse is wat tot voorspoed lei) en priesterlike seëning bewerkstellig (wat die fokus van die geseënde op God as Gewer rig). Hoewel God voorspoed skenk aan die wie Hom vrees, funksioneer voorspoed altyd binne die komplekse verhouding van genade en afhanklikheid. / jme2013

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: This thesis investigates whether the parables of Matthew 13 can be understood, both individually and collectively, when they are connected to specific, prophetic referents. After a review of parable research, hermeneutical guidelines are identified in order to interpret the parables of Matthew 13 (chapter 2). Novel guidelines identified include the identification of specific, prophetic referents, the possibility of using details already explained in Matthew 13 in a contextually consistent manner, focusing on the collective meaning of this parabolic discourse and identifying what is new and old in each parable. After considering the structure of Matthew 13 (in chapter 3), these hermeneutical guidelines are applied, focusing on the contextual background (chapter 4) before analysing the parables individually (chapter 5) and collectively (chapter 6). The time period covered by the parables of Matthew 13 as a group is from the days of John the Baptist until the second coming of Jesus Christ. The kingdom of heaven is understood to exist from Pentecost onwards but will only be established when Christ returns, that is, the kingdom of heaven “exists-but-is-not-yet-established”. In Matthew’s presentation, the parable of the sower covers the time period during which Jesus presents the word (or gospel) of the kingdom to Israel only. During that time, Jesus authenticates his Messianic claims to Israel and, by doing so, displays the authority and power bestowed on the Christ to them. But when Jesus is rejected, the treasure is hidden and he goes to the cross to provide the sign of Jonah. After purchasing the field, having received all authority in heaven and on earth, the Son of Man sends good seed not only to Israel, but to all the nations of the world. The sons of the kingdom first sent must include Peter and the other ten disciples who are commanded to go and make disciples. The surprising growth of the Church after the great commission includes, perhaps unexpectedly, also Gentiles, for the Son of Man commences his pearl ministry by baptising not only Jewish and Samaritan but also Gentile believers with the Holy Spirit. At the end of this age, the gospel of the kingdom will again be preached. This time, however, it will be preached not only to Israel, but as a witness to all the nations — and then the present age will end. After the tribulation and judgment of those days, the King returns to unveil the treasure in order to establish the Messianic kingdom on earth. It is submitted that, regardless of one’s eschatological view (this thesis is presented from a dispensational, premillennial perspective), by focusing on specific, prophetic referents and by considering this series of parables in a collective and contextually consistent manner, the parables of Matthew 13 (and perhaps the Gospel of Matthew as a whole) can be understood differently. And it is about understanding all these things that Jesus questions his disciples. / AFRIKAANSE OPSOMMING: Hierdie tesis ondersoek of die gelykenisse van Matteus 13, sowel individueel as kollektief beskou, verstaan kan word wanneer dit met spesifieke, profetiese referente in verband gebring word. Ná ’n oorsig van navorsing oor gelykenisse word hermeneutiese riglyne ontwikkel waarmee die gelykenisse van Matteus 13 geïnterpreteer kan word (hoofstuk 2). Nuwe riglyne wat aangebied word, sluit in die identifisering van spesifieke, profetiese referente, die moontlike gebruik van referente wat reeds in Matteus 13 verklaar is op ’n kontekstueel konsekwente wyse, ’n fokus op die kollektiewe betekenis van hierdie paraboliese diskoers en om wat in elke gelykenis nuut en oud is, te identifiseer. Nadat oorweging aan die struktuur van Matteus 13 geskenk is (hoofstuk 3), word die hermeneutiese riglyne toegepas, eers op die kontekstuele agtergrond (hoofstuk 4), en daarna word elke gelykenis individueel ontleed (hoofstuk 5) voordat dit kollektief beskou word (hoofstuk 6). Daar is bevind dat die tydperk wat hierdie gelykenisse as ’n kollektiewe eenheid dek van die dae van Johannes die Doper af tot by Jesus Christus se wederkoms strek. Die koninkryk van die hemele word begryp as dat dit bestaan vanaf Pinkster maar sal eers opgerig word as Christus terugkeer, dit is, die koninkryk van die hemele “bestaan-maar-is-nog-nie-opgerig-nie”. In Matteus se aanbieding dek die gelykenis van die saaier die tydperk waartydens Jesus die woord (of evangelie) van die koninkryk alleen aan Israel aanbied. Gedurende hierdie tydperk bekragtig Jesus sy Messiaanse aansprake aan Israel en daardeur vertoon Hy aan Israel die mag en krag waarmee die Christus bedeel is. Maar wanneer Jesus verwerp word, word die skat verberg, en Hy gaan na die kruis toe om die teken van Jona te verskaf. Nadat die saailand gekoop is, nadat Hy alle mag in die hemel en op aarde ontvang het, stuur die Seun van die Mens goeie saad, nie net na Israel toe nie, maar na al die nasies van die wêreld. Die seuns van die koninkryk wat eerste gestuur is, moet Petrus en die ander tien dissipels wat beveel is om dissipels te gaan maak, insluit. Die verrassende groei van die Kerk ná die groot opdrag sluit, miskien onverwags, ook heidene in, want die Seun van die Mens begin sy pêrel bediening deur Joodse, Samaritaanse en ook heidense gelowiges met die Heilige Gees te doop. Aan die einde van hierdie eeu sal die evangelie van die koninkryk weer verkondig word, dan egter nie net aan Israel nie maar tot ‘n getuienis aan alle nasies — en dan sal hierdie eeu eindig. Ná die verdrukking en oordeel van daardie dae sal die Koning terugkeer om die skat te openbaar en om die Messiaanse koninkryk op aarde te vestig. Daar word voorgestel dat, ongeag die eskatologiese siening wat gehuldig mag word — en hierdie tesis word aangebied vanuit ’n dispensasionele, premillennialistiese perspektief — die gelykenisse van Matteus 13 (en miskien ook die Evangelie van Matteus as ’n geheel) anders verstaan kan word as daar op spesifieke, profetiese referente gefokus word en hierdie reeks gelykenisse op ’n kollektiewe en kontekstueel konsekwente manier benader word. En juis oor ’n begrip van al hierdie dinge is waaroor Jesus sy dissipels uitvra.

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: Both Jesus and his Apostles, the main characters of Luke-Acts, cannot be identified as having the general features of prophets of the first century Mediterranean world, but nevertheless Luke elaborates on them in such a way so as to portray them as prophets. In this thesis, I have dealt with the matter of Luke’s characterization of Jesus and his Apostles, particularly the matters of how they are portrayed, and why they are portrayed as such. To answer the above questions, I have used the methodology derived from Darr’s “pragmatic reader response approach” (1992). In chapter 3, the narrative world of Luke-Acts, I have investigated the extra-textual as well as the literary context of the given text. I have defined (1) Second Temple Judaism as the hierocratic symbolic empire within the [Roman] Empire, and (2) the prophets par excellence, Moses, Samuel and Elijah, as extraordinary prophets who performed the priestly task, as well as the legislative task of making and renewing the Covenant. Such extra-texts became the background of the characterization of Jesus and his Apostles. The characterization of Jesus is developing along the narrative sequence and geographical movement in Luke-Acts. The importance of Jerusalem in Luke’s narrative and in his characterization of Jesus is noteworthy. It indicates that the ministry of Jesus and his Apostles is confronting the current hierocratic symbolic empire, which was centred around a high priest and the Jerusalem Temple. I have tried to prove this point through my exegesis in chapters of 4 and 5. I have examined Luke 4:16 and Acts 2 in terms of (1) Hellenistic conventions, typical situations and rhetoric of comparison, and (2) the inter-textual linkage, especially Old Testament quotations and typology, in Ch. 4 and 5. In terms of the Hellenistic convention, both passages can be classified as public speeches confronting the whole house of Israel which was the hierocratic symbolic empire at that time. In addition, it can be understood as the dispute of honour and shame over the status of Jesus and his Apostles as a prophet. By appealing to the OT quotations and allusions including typology, Luke portrays Jesus as the prophet par excellence in Luke 4:16-30, and identifies him as Lord and Messiah in Acts 2. Using a similar strategy, Luke portrays Jesus’ Apostles as the prophets par excellence like Moses in Acts 2. / AFRIKAANSE OPSOMMING: Beide Jesus en sy apostels as die hoofkarakters kan nie in Lukas-Handelinge geïdentifiseer word met die algemene kenmerke van profete in die eerste-eeuse Mediterreense wêreld nie, maar tog verbeeld Lukas se uitbreiding oor Jesus en sy apostels hulle as profete. In hierdie tesis handel ek met die saak van Lukas se karakterisering van Jesus en sy apostels, veral die sake van hoe hulle uitgebeeld word, en waarom hulle as sodanig uitgebeeld. Om hierdie vrae te beantwoord, het ek die metodologie uit Darr se "pragmatiese leser-reaksie benadering" (1992) gebruik. In hoofstuk 3, die narratiewe wêreld van Lukas-Handelinge, het ek die ekstra-tekstuele sowel as die literêre konteks van die gegewe tekste ondersoek. Ek het die volgende posisies ingeneem (1) Tweede Tempel Judaïsme was ‘n hierokratiese simboliese ryk binne die [Romeinse] Ryk, en (2) die profete par excellence, Moses, Samuel en Elia, het as buitengewone profete ‘n priesterlike taak uitgevoer, sowel as die wetgewende taak van die maak en vernuwing van die verbond. Sulke “ekstra”-tekste het gedien as die agtergrond van die karakterisering van Jesus en sy apostels. Die karakterisering van Jesus vind plaas volgens die ontwikkeling in terme van die narratiewe volgorde en geografiese beweging in Lukas-Handelinge. Die belangrikheid van Jerusalem in Lukas se narratiewe en in sy karakterisering van Jesus is opvallend. Dit dui daarop dat die bediening van Jesus en sy apostels die huidige hierokratiese, simboliese ryk, wat om 'n hoëpriester van die Jerusalem Tempel gesentreer was, gekonfronteer het. Ek het probeer om hierdie punt te bewys deur my eksegese in hoofstukke 4 en 5. Ek het Lukas 4:16 en Handelinge 2 ondersoek aan die hand van die volgende temas (1) Hellenistiese konvensies, tipiese situasies en die retoriek van vergelyking, en (2) inter-tekstuele skakeling, veral met Ou Testamentiese aanhalings en tipologie in hoofstukke 4 en 5. In terme van Hellenistiese konvensie, kan beide gedeeltes geklassifiseer word as openbare toesprake wat die huis van Israel as hierokratiese, simboliese ryk gekritiseer het. Daarbenewens kan dit verstaan word as ‘n saak van eer en skaamte oor die status van Jesus en sy apostels as 'n profeet. Met 'n beroep op OT aanhalings en sinspelings insluitend tipologie, verbeeld Lukas vir Jesus as die profeet par excellence in Lukas 4:16-30, en identifiseer by hom as Here en Messias in Handelinge 2. Deur 'n soortgelyke strategie, word Jesus se apostels uitgebeeld as die profete par excellence (soos Moses) in Handelinge 2.

Thesis (DTh (Old and New Testament))--Stellenbosch University, 2008. / Recent developments in the field of translation studies have shown that a single translation of the Bible cannot be used for all the functions for which people may need a translation of the Bible. Unlike the case in the past when new versions of the Bible were viewed with suspicion, it is now increasingly acknowledged that different types of the Bible are necessary for different communicative functions. While many African communities have only a pioneer mother tongue translation of the Bible, Scripture use reports indicate that in some situations, the mother tongue translations have not been used as it was intended. The writer of this dissertation supports the view that some of the Christians in their respective target language communities do not use available mother tongue translations because they find them to be inappropriate for their needs. In the light of functionalist theories of translation, it is held in this dissertation that people who find existing translations to be unsuitable for their needs may need special alternative translations that are precisely designed to address their needs. The challenge, however, is how to identify the specific type of the alternative translation. Although the need for alternative versions of the Bible has been widely acknowledged, very few studies have been carried out on strategies for designing and producing functional and acceptable alternative translations that are also directly based on the biblical source texts. This study represents part of the necessary effort to identify theoretical strategies for designing and producing alternative translations with special functions.

Thesis (DTh (Old and New Testament))--University of Stellenbosch, 2009. / ENGLISH ABSTRACT: This research aims to give an answer to the correlation between ‘Belief’ and the ‘Logos’, which are the fundamental themes of the Prologue, by using a ‘complex parallelism’ and to understand the literary style that is found in the Prologue and to combine previous literary methods thereby making them useful for the interpretation of the Prologue to the Gospel of John. Our hypothesis is that the Prologue should be read in line with the broader theological viewpoint of the Gospel of John, viz. the Prologue aims that all readers should believe in the ‘Logos’. Chapter 2 describes how various previous approaches presented and detected the theme and structure of the Prologue, viz. sequence reading (or a thematic approach) and literary reading (or a structural approach). The former reading presents the ‘Logos’ as the fundamental theme of the Prologue; the latter reading describes various literary figures, viz. parallelism, chiasm, and alternative/complementary literary models, and various pivotal themes of the Prologue. Their research illustrates the possibility of identifying varied and deep structures within the Prologue and suggests that the Prologue could be read from multiple angles. Chapter 3 discusses various types of parallelism and patterns of chiastic structure which constitute the basic elements of complex parallelism and the criteria for identifying the chiastic structure as an adequate methodology for the analysis of the Prologue. Among the various types of parallelism which were proposed and advanced by the previous scholars, synonymous parallelism, antithetic parallelism, synthetic parallelism, staircase parallelism, and inverted parallelism are employed and the chiastic structure, including various extended figures of chiasm, is classified into three patterns: the A-B-A' pattern, the A-B-B'-A' pattern and the A-B-C-B'-A' pattern. In addition, four criteria for identifying the chiastic structure are selected and modified for this research, among the criteria applied by the previous scholars. We discuss some textual-critical issues in Chapter 4, before embarking on analysis of the structure of the Prologue. Among them, we argue that only in the case of three verses textual variants raise debatable issues: e.g., the textual variants of punctuation of verse 3, the textual variants of the number of the relative pronoun and of the verb in verse 13, and the textual variants with regard to monogenh.j qeo,j in verse 18. Chapter 5 explores the structure of the Prologue with complex parallelism in order to reveal both ‘Belief’ and ‘Logos’ as the fundamental themes of the Prologue. In complex parallelism, complex chiastic structure and complex inverted parallelism combine structurally and semantically. Both complex structures have surface and deep structures: In complex chiastic structure, the surface structure is formulated with macro chiastic structure and each parallel section is described as various types of parallelism and chiastic patterns. This complex chiastic structure focuses on the theme of ‘Belief’. On the other hand, in complex inverted parallelism, the surface structure is formulated with macro inverted parallelism and each parallel section is illustrated as various chiastic patterns. All concepts and themes regarding the ‘Logos’ are described in the complex inverted parallelism. The final chapter sets out to reveal the correlation between ‘Belief’ and the ‘Logos’ in the concluding summary of our research. In complex parallelism, the complex chiastic structure reveals that ‘Belief’ is the pivotal theme of the Prologue, whereas, the complex inverted parallelism presents the ‘Logos’ as the only object of ‘Belief’. In other words, the former describes that the readers should believe; the latter describes what/whom they should believe in. Therefore, the Prologue focuses on both the theme of ‘Belief’ and the ‘Logos’. / AFRIKAANSE OPSOMMING: Die doel van hierdie navorsing is om die verband te ondersoek tussen ‘Geloof’ en die ‘Logos’, as kernbegrippe in die Proloog van die Johannes Evangelie, deur gebruikmaking van ‘n ‘kompleks-parallellisme’, en om die literêre styl wat in die Proloog aangetref word te verstaan, en om deur literêre metodes wat voorheen in hierdie verband gebruik is te kombineer en so bruikbaar te maak vir die interpretasie van die Proloog. Die hipotese is dat die Proloog saam met die breër teologiese bedoeling van die Evangelie volgens Johannes gelees moet word, naamlik dat die Proloog lesers tot geloof in die ‘Logos’ wil oproep. Hoofstuk 2 beskryf hoe verskillende benaderings die tema en struktuur van die Proloog ontdek en voorgestel het, naamlik ‘n opeenvolgende lees (‘n tematiese benadering) en ‘n literêre lees (‘n strukturele benadering). Die eerste leesstrategie stel die ‘Logos’ voor as die kerntema van die Proloog, terwyl die tweede leesstrategie verskillende literêre stylfigure soos parallellismes, chiasmes en alternatiewe komplementêre literêre modelle, asook sleuteltemas van die Proloog, beskryf. Sulke navorsing illustreer die moonltikheid om verskillende en diep strukture binne die Proloog te identifiseer, en suggereer dat die Proloog uit verskillende hoeke gelees kan word. Hoofstuk 3 bespreek die verskillende tipes parallellismes en patrone van chiastiese strukture wat die basiselemente uitmaak van kompleks-parallellisme en die kriteria vir die identifisering van chiastiese struktuur, as voldoende metodologie vir die analise van die Proloog. Die verskillende tipes parallellisme wat al geïdentifiseer is, sluit in sinonieme parallellisme, antitetiese parallellisme, sintetiese parallellisme, trap-parallellisme en omgekeerde parallellisme; chiastiese strukture word gewoonlik in drie vorme geklassifiseer: die A-B-A' patroon, die A-B-B'-A' patroon, en die A-B-C-B'-A' patroon. Verder word vier kriteria vir die identifisering van chiastiese strukture geselekteer uit die kriteria wat in die verlede aangewend is, en aangepas vir hierdie navorsingsondersoek. In Hoofstuk 4 word ‘n aantal teks-kritiese sake in die Proloog bespreek, voordat ‘n analise van die struktuur gedoen word. Van al die verskillende teks-kritiese sake, word daar aangevoer dat slegs drie daarvan debat ontlok: bv. die teks-kritiese variante vir die punktuasie in vers 3; die tekstuele variante vir die getal van die betreklike voornaamwoord en die werkwoord in vers 13; en, die tekstuele variante met betrekking tot monogenh.j qeo,j in vers 18. Hoofstuk 5 ondersoek die struktuur van die Proloog met behulp van kompleks-parallellisme om sodoende beide ‘Geloof’ en ‘Logos’ as kernbegrippe in die Proloog aan te toon. In kompleks-parallellisme word kompleks-chiastiese struktuur en kompleks-omgekeerde parallellisme struktureel en semanties gekombineer. Beide kompleks-strukture het oppervlaken dieptestrukture: in kompleks-chiastiese struktuur word die oppervlakstruktuur met makrochiastiese struktuur geformuleer en elke parallelle afdeling word beskryf as verskillende tipes parallellisme en chiastiese patrone. Hierdie kompleks-chiastiese struktuur fokus op die tema ‘Geloof’. Aan die ander kant, in kompleks-omgekeerde parallellisme, word die oppervlakstruktuur geformuleer met makro omgekeerde parallellisme en elke parallelle afdeling word as verskillende chiastiese patrone geïllustreer. Al die konsepte en temas met betrekking tot die ‘Logos’ word beskryf in die kompleks-omgekeerde parallellisme. Die finale hoofstuk het ten doel om die verband tussen ‘Geloof’ en die ‘Logos’ in ‘n slotbeskouing bloot te lê. In kompleks-parallellisme, lê kompleks-chiastiese struktuur ‘Geloof’ as sleutelbegrip in die Proloog bloot, terwyl kompleks-omgekeerde parallellisme die ‘Logos’ as die enigste voorwerp van ‘Geloof’ oorhou. Met ander woorde, die eersgenoemde beklemtoon dat die lesers moet glo; die laasgenoemde beklemtoon in wie of wat hulle moet glo. Die Proloog fokus dus op beide die temas ‘Geloof’ en die ‘Logos’.

Thesis (DTh (Old and New Testament))--University of Stellenbosch, 2006. / The interaction between scholarly and non-scholarly readings of Genesis 11:1-9 in the South African context refers to the transformation in biblical hermeneutics from the world of the text to the world of the reader and the post-colonial critique of Western essentialist scholarly modes of reading the Bible. This study explored three essentialist modes of scholarly reading from the South African context that perpetuated imperialism and colonialism: Anglocentric -, Afrikaner - and Anti-colonial modes of reading. Non-scholarly readings of Bible Study Groups, African mythology and artworks of Azaria Mbatha view the text as subject. Non-scholarly readings, from the margin of the South African context, informed by a holistic and interconnected cultural discourse, deconstruct essentialism and constructs responsible readings of the Bible. These readings deconstruct centralistic essentialist discourses and construct a liminal space for new creative and responsible readings of the Bible in the South African context that stimulates healing. The ubuntu reading of Genesis 11:1-9 by Desmond Tutu reflects this. His reading incorporates the African connected reading praxis of non-scholarly readings, from the margin of the 'South' African context, and makes use of scholarly discourse. Tutu's mode of reading leans on Western humanism and ecclesiology that does not follow a critical-holistic cultural discourse. The African Independent Church developed as a reaction to Western ecclesial structures. In the African Independent Church the concept, Moya or Spirit functions as a reading matrix that deconstructs the discriminatory and exclusive forces of essentialist disconnection. The study proposes that a Moya reading is an open-critical and inclusive theological-ethical concept. The interpretative thrust is decolonial, deconstructing essentialism and creating a liminal space, for new responsible readings of Genesis 11:1-9. A Moya reading is holistic and connects people to the land, a perspective that is foreign to essentialist scholarly readings of Genesis 11:1-9. This study contributes to the hermeneutical debate in South Africa, Africa and the global context by emphasising the importance of a continued interaction between scholarly and non-scholarly readings of the Bible from the margin.

Thesis (DTh)--Stellenbosch University, 2003 / ENGLISH ABSTRACT: The issue of the identification of the audience/s of the final chapter (chapter 9) in the book of Amos is currently moot. That is, there currently are as many opinions as there are scholars who have in some form or the other made some inference as to the identification of the audience. The same is true for the preceding chapters in the book. The reasons for the divergence in opinions as to the identification of the audience varies from the methods chosen for engaging the text to reasons that are not always easy to identify. Yet the opinions are often freel y shared in the monographs, commentaries, dissertations and scholarly journal articles. This dissertation aims to follow an approach that is more interpretatively accountable and responsible in dealing with the identification of the audience/s of Amos and in particular chapter 9. This goal is best achieved by interacting with the scholars as they have recorded their findings in the various scholarly publications while engaging the text with a suitable method. The method chosen by this study for achieving the intended purpose is the multidimensional approach of Vernon Robbins, termed socio-rhetorical criticism. This approach aids in the study of the text by uncovering the various "textures" of the text. These textures are identified by Robbins as innertexture, intertexture, social and cultural texture, ideological texture and sacred texture. As socio-rhetorical criticism does not overtly take into account the influence of the reader in the production of the meaning of the text and how this influences interpretative results, it would be necessary to investigate how to incorporate the influence of reader-response methodology to make the results more responsible and accountable. The majority of scholarly opinion sees at least three possible audiences identifiable within the book of Amos. These audiences are identified as eighth, seventh and sixth century in setting. Yet the reasons for such identification is often not clear and greatly debated. Differences in opinion have often resulted in religious questions being raised regarding the authority and intention of the text should these various audience identifications be accurate. This study seeks to understand and identify the main influences that determines the conclusions on various audience identification and present an approach that would be more suitable to answer the question more clearly. The particular influence that this study demonstrates is the reinvention of texts by identifying the layers of reinterpretation contained in the text by identifying its implied audience/so It is this identification that allows the text to be applied to current readers as they identify with the process of reinvention and ethically accountable interpretation. / AFRIKAANSE OPSOMMING: Daar bestaan op die oomblik geen finale beslissing aangaande die identiteit van die toehoorders van die finale hoofstuk van die boek van Amos nie Met ander woorde, daar is op die oomblik so veel opinies as wat daar kenners is wie op een of ander manier gevolgtrekkings aangaande die identiteit van die toehoorders van die boek gemaak het. Redes aangaande die verskillende opinies om die identiteit van toehoorders vas te stel wissel van die metodes gekies om die teks te bestudeer tot redes wat rue al te maklik is om te identifiseer nie. Maar gevolgtrekkings word openbaarlik in monografiee, kommentare, proefskrifte en akademiese artikels aangaande die boek gepubliseer. Hierdie proefskrif stel as doel om 'n metode van studie te volg wat meer verantwoordelik en verantwoordbaar is ten opsigte van die identifikasie van die lesers van die boek Amos en in besonder aangaande hoofstuk 9. Hierdie doel sal ten beste bereik word deur saam met die kenners te debateer soos hulle opinies vasgele is in publikasies en terwyl die teks bestudeer word. Die metode wat hierdie studie gaan gebruik, is die multidimensionele benadering van Vernon Robbins, sosio-retoriese kritiek. Hierdie metode benader die teks deur die verskillende teksture van die teks te ontbloot. Hierdie teksture is deur Robbins verduidelik as intertekstuur, intratekstuur, sosiale en kulturele tekstuur, ideologiese tekstuur en teologiese tekstuur. Omdat sosiale-retoriese kritiek nie duidelik die invloed van die leser in ag neem wanneer dit die produksie van die bedoeling van die teks betrek, sal dit vir hierdie studie nodig wees om hierdie invloed deur leser-respons kritiek te benader. Die doel hiermee sal wees om die resultate van die studie meer eties verantwoordbaar en verantwoordelik te maak. Die meeste kenners bevestig ten minste drie toehoorders in die boek van Amos. Hierdie toehoorders word geidentifiseer in agtergrond as agste, sewende en sesde eeu. Maar soos alreeds gestel, die redes vir hierdie identifikasie is altyd nie duidelik nie. Verskille in opinies het soms daartoe gely dat teologiese vrae aangaande die outoriteit en doel van die teks gevra is sou die identifikasie van verskillende toehoorders waar wees. Hierdie studie stel ten doel om die verskillende aspekte wat die gevolgtrekkinge beinvloed aangaande die identifikasie van toehoorders te identifiseer en 'n benadering te volg wat meer geskik is om die vraag beter te kan beantwoord. Hierdie studie demonstreer dus dat die interpretasie van die teks deur die verskillende lesers bepaal kan word deur die teks te bestudeer vanuit die oogpunt van die verskillende interpretasie binne die teks. Dit is hierdie identifikasie wat die toepassing van die teks moontlik maak vir huidige lesers soos hulle identifiseer met die proses van die herinterpretasie en etiese verantwoordelike interpretasie van die teks.

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.