Thesis (DTh)--Stellenbosch University, 2002 / ENGLISH ABSTRACT: The aim of this thesis is to demonstrate by critical interaction with four key areas of Matthean research that 'restoration from exile' provides a valid and valuable hermeneutical prism for the interpretation of Matthew's gospel. The investigation is undertaken from a Reformed and Evangelical perspective and an inclusive approach is adopted with regard to hermeneutics, viz that interpretation should take note of the historical and literary and theological aspects of Matthew's gospel. The four key areas of investigation were chosen because they involve both particular texts and the gospel as a whole and are, respectively, Matthew's genealogy, Matthew's concept of Salvation History, the Plot of Matthew's gospel and Matthew's Use of the Old Testament. Each of these areas has already received extensive attention in Matthean scholarship, though in each case the question of'restoration from exile' has been almost entirely neglected. In each area, a brief critical survey of current scholarship is provided, both in terms of content and methodology. This survey is then followed by a discussion ofthe relevant texts and topics, demonstrating both the presence and the hermeneutical importance of the 'restoration from exile' theme. In this way, the thesis thus shows that 'restoration from exile' does indeed provide a valid though not exclusive, hermeneutical prism for the interpretation of Matthew's gospel and that such an interpretation casts fresh light on both familiar and more troublesome texts and topics of investigation. The final section of the thesis comprises a brief survey of the theme of 'restoration from exile' within the Hebrew Scriptures and a representative selection of early Jewish texts. On the basis of this survey, the conclusion is reached that despite the very real diversity within early Judaism, it is possible to conclude that perhaps the majority of Jews of the Second Temple Period saw themselves as still 'in exile', at least in theological and spiritual terms. This in turn suggests that Matthew's presentation of Jesus as the one, who by his death and resurrection brings the exile to an end, both for Israel and for the human race at large, is designed to meet a very real spiritual and theological need. Furthermore, the pervasive interest in 'restoration from exile' within representative texts from Second Temple Judaism, and Matthew's clear interest in this same theme, further support claims for the Jewish-Christian setting of Matthew 's gospel and its dual function of legitimization for the Matthean communities and evangelistic appeal to outsiders. / AFRIKAANSE OPSOMMING: Die proefskrif beoog om deur middel van kritiese wisselwerking met vier sleutelgebiede van navorsing met betrekking tot die Matteusevangelie aan te toon dat 'terugkeer uit ballingskap' 'n geldige en waardevolle hermeneutiese prisma bied vir die verklaring van die Matteusevangelie. Die ondersoek word vanuit 'n Gereformeerde en Evangeliese standpunt onderneem. Daar word 'n inklusiewe hermeneutiese benadering gevolg, d. w.s. die historiese, literere en teologiese aspekte van die Matteusevangelie word in ag geneem. Die vier sleutelgebiede van ondersoek is gekies vanwee hulle verb and met spesifieke teksverse en die Matteusevangelie as geheel. Die sleutelgebiede is, onderskeidelik, die geslagsregister in Matteus I: 1-17, Matteus se konsep van heilsgeskiedenis, die plot van die Matteusevangelie en Matteus se gebruik van die Ou Testament. Elkeen van hierdie gebiede is in die verlede al breedvoerig deur geleerdes ondersoek, maar die tema van 'terugkeer uit ballingskap' is in elkeen van hierdie areas feitlik totaal verontagsaam. 'n Verkorte opsomming en bespreking van die hooftrekke van die bydraes van geleerdes word vir elk van die vier gebiede gegee, beide met betrekking tot inhoud en metodiek. Dit word gevolg deur 'n uitleg van sleutelverse en relevante temas om beide die teenwoordigheid en die belang van die 'terugkeer uit ballingskap' tema aan te toon. Op die wyse word daar in die proefskrifbewys dat 'terugkeer uit ballingskap' wei 'n geldige en waardevolle, dog nie die enigste nie, hermeneutiese prisma vir die uitleg van die Matteusevangelie verskaf. Dit is ook duidelik dat so 'n uitleg van Matteus wei nuwe lig op sowel bekende as minder bekende en moeiliker teksverse en temas gooi. Laastens word daar ondersoek gedoen na die belangstelling al dan nie in die tema 'terugkeer uit ballingskap' in die Ou Testament en 'n verteenwoordigende seleksie vroee Joodse geskrifte. Daar word aangetoon dat ondanks die verskeidenheid van wereldsienings onder die verskillende Joodse groepe, daar tog 'n algemene beskouing onder die meeste Jode van daardie periode was dat hulle steeds, ten minste in 'n geestelike en teologiese sin, 'in ballingskap' verkeer. Teen hierdie agtergrond is Matteus se voorstelling van Jesus as die Een wat die ballingskap vir Israel en die mensdom tot 'n einde bring van uiterste belang. So 'n belangstelling in 'terugkeer uit ballingskap' versterk ook verder die siening dat Matteus sy evangelie vir Joodse Christene geskryf het en dat Matteus se geskrif beide 'n legitimerings- en evangeliseringsfunksie vervul.

Thesis (DTh)--Stellenbosch University, 2002 / ENGLISH ABSTRACT: This dissertation is an attempt to address the problem of the relationship between the Jeremianic judgement and salvation oracles, to prove our hypothesis that Jeremiah 1 functions as a theological introduction to the whole book of Jeremiah, and that references to judgement and salvation form a theological whole. Vernon Robbins's socio-rhetorical approach has been utilized. In Chapter 1, we present a general survey of Jeremianic study, and show the scholarly tendency towards a diachronic or synchronic approach. By doing so, we justify our application of the holistic socio-scientific method to study the book more comprehensively. Our hypothesis about the relationship between judgment and salvation in the book of Jeremiah is then presented and the methodology described. In Chapter 2, we offer a rhetorical analysis. According to our analysis, the centre of the prophetic call in the book of Jeremiah is the commission (Jer. 1:10) where the thematic phrase of judgement and salvation is highlighted. We identified passages containing this thematic catchphrase (Jer. 12:14-17; 18:7-10; 24:6; 31:28; 31:38-40; 42:10; 45:4; etc.) and Chapter 3 discusses each one. The reoccurrence of that catchphrase in different circumstances was the reconfirmation and recontextualisation of the Leitmotif of Jer. 1:10. In Chapters 4-6, a social scientific approach has been utilised to explore a considerably rich text which contains many diverse aspects of the social, cultural, political and theological environment. We identify diverse interest groups to whom Jeremiah addressed his message of judgement and salvation. They are "reformist", "conversionist", "revolutionist" and "thaumaturgical" from the social perspective, and "pro-Babylon", "pro-Egypt" and "autonomistic" from the political perspective. We next examine the intense controversy between Jeremiah and these groups, from social, cultural, ideological and theological perspectives. In the conclusion (Chapter 7), we summarise what we have studied and present the prospect for a wider use of the socio-rhetorical method. / AFRIKAANSE OPSOMMING: Hierdie verhandeling ondersoek die vraagstuk rondom die verhouding tussen Jeremiaanse oordeel en verlossingsorakels, Daar word gepoog om die hipotese te bewys dat Jeremia 1 dien as teologiese inleiding tot die res van die boek en dat die verwysings na oordeel en verlossing 'n teologiese geheel vorm. Vernon Robbins'se sosio-retoriese benadering word gebruik. In Hoofstuk 1 gee ons 'n oorsig van Jeremiaanse navorsing en wys hoe vakkundiges neig tot of 'n diakroniese of 'n sinkroniese benadering. Deur ons gebruik van die sosio-retoriese metode poog ons om die boek meer volledig te bestudeer. Ons hipotese oor die verhouding tussen oordeel en verlossing in Jeremia word dan aangebied en die metodologie beskryf. In Hoofstuk 2, bied ons 'n retoriese analise, waarvolgens die kern van die profetiese roeping in die boek geidentifiseer word as die opdrag (Jer. 1:10) wat die temas van oordeel en verlossing beklemtoon. Dan identifiseer ons die verse wat hierdie temas bevat (Jer. 12:14-17; 18:7-10; 24:6; 31:28; 31:38-40; 42:10; 45:4; etc.) en bespreek elkeen in Hoofstuk 3. Die herhaaldelike voorkoms van die temas in verskillende kontekste is die herbevestiging en herkontekstualisering van die Leitmotifvan Jer. 1:10. In Hoofstuk 4-6, word 'n sosiaal-retoriese benadering gebruik om 'n komplekse teks - wat diverse aspekte van die sosiale, kulturele, politiese en teologiese omgewing insluit - te ondersoek. Ons identifiseer verskeie belangegroepe tot wie Jeremia sy boodskap van oordeel en verlossing rig. Uit die sosiale perspektief, IS die groepe "hervormers", "bekeerders", "rewolusionere'', en "thaumaturge", en vanuit 'n politiese perspektief, "pro-Babilon", "pro-Egipte" en "autonome" groepe. Dan ondersoek ons die intense struweling tussen Jeremia en hierdie groepe, vanuit sosiale-, kulturele-, ideologiese- en teologiese perspektiewe. In die slotsom (Hoofstuk 7) lewer ons 'n opsomrning van die studie, en bied die verwagting vir 'n breer gebruik van die sosio-retoriese metode.

Thesis (DTh)--Stellenbosch University, 2002 / ENGLISH ABSTRACT: The goal of this study is to analyse the motifs of reconciliation and forgiveness in the Gospel of Matthew from a socio-rhetorical perspective. The first two chapters expound the chosen methodology, define its aim and identifies relevant pericopes using a heuristic definition of each motif. The third chapter gives an overview of Matthew's inner texture. The next seven chapters interpret the inner, inter- and argumentative textures of the different pericopes by utilizing the recourses of classical and modem rhetoric, anthropology and sociology. The concluding chapter focuses on Matthew's social and cultural texture in an effort to systemize his interpretation of Jesus' teaching of forgiveness and reconciliation. The realities of internal conflict, Roman oppression and a growing, if not yet permanent, separation from Formative Judaism are all taken into account. It is proposed that reconciliation with the Romans and Jews was not seen as a desirable strategy by Matthew, whereas it was non-negotiable for the relationship between members of his church. The concluding chapter also reads Matthew as a narrative In order to provide an answer to the question if it possesses an unified theology of forgiveness and reconciliation. Consideration is therefore given to the occurrence of key peri copes in regard to the development of the Gospel's narrative. It concludes that the dishonourable nature of being crucified in the Jewish and Greco-Roman world compelled Matthew to redefine Jesus' death as a honourable one, before he could link it with God's atonement of sinners. The relative importance of both motives is also confirmed by their inner textual placing in Matthew instead of by the frequency with which they occur. A reviewed definition of both motifs, and their relevance for the contemporary church, is given at the end of the last chapter. This study proposes that whereas forgiveness was seen as dishonourable in the first century Mediterranean world, Jesus not only mediated God' forgiveness in words (e.g. 6: 12-15) and deeds (9: 1-8), but also realized it through His death for many (20:28 and 26:28). For Matthew Jesus is the ultimate broker of God's forgiveness while deeds of forgiveness by followers of Jesus are seen as the honourable imitation of God action, as the ultimate benefactor, in forgiving His clients their sins. While Matthew gives a partial indication of the process by which forgiveness and reconciliation should be pursued in the everyday life of the church (e.g. in 5:23-24 and 18:15-20), he refrains from giving an exhaustive outline. The following can however can be deduced. Grace received, as a gift, demands reciprocal deeds of grace. Those who have experienced, or who seek, God's grace are thus under an obligation to forgive others (6:12, 14-15). Within the first century milieu of Matthew forgiveness and reconciliation was not an internal private affair, but a communal one. It is clear that according to Matthew not al people are automatically forgiven and thus reconciled with God. God's judgement remains a reality for those who opposed His will (21 :33-45; 25:31-46) and who blaspheme the Holy Spirit by continuously opposing His saving work through Jesus (12:31-32). / AFRIKAANSE OPSOMMING: Die doel van die studie is die beskrywing en sistematisering van die teologie van Matteus met betrekking tot die motiewe van versoening en vergifuis In die eerste twee hoofstukke word die gekose metodologie uiteengesit, die navorsingsdoel omskryf en die relevante perikope geidentifiseer deur middel van In heuristiese definisie van elke motief Die derde hoofstuk gee In oorsig van Matteus se intratekstuur. In die daaropvolgende sewe hoofstukke word die intra-, inter- en argumentatiewe teksture van die geidentifiseerde perikope deur middel van die insigte van die klassieke en moderne retoriek, antropologie en sosiologie bestudeer. In die slothoofstuk word op Matteus se sosio-kulturele tekstuur gefokus ten einde sy leer oor vergifnis en versoening te sistematiseer. Die invloed van interne kontlik, Romeinse onderdrukking en In groeiende, indien nie reeds finale, breuk met die Vroegjodedom op Matteus se teologie word in die hoofstuk verreken. Die studie voer aan dat terwyl Matteus nie versoening en vergifnis as In werkbare strategie teenoor die Jode en die Romeine beskou het nie, dit vir die onderlinge verhoudinge tussen lede van sy kerk ononderhandelbaar was. In die slothoofstuk word Matteus ook as In narratief gelees ten einde In antwoord te verkry op die vraag of die evangelie oor In geintegreerde teologie van vergifuis en versoening beskik. Daar word aangevoer dat die oneerbare karakter van In kruisdood in die eerste-eeuse Mediterreense wereld Matteus verplig het om eers die werklike eerbare karakter van Jesus s'n te bevestig, voordat hy vergifnis en versoening daaraan kon verbind. Die fokus op Matteus se narratiewe ontwikkeling toon dat die plasing van die verskillende motiewe in die narratief, eerder as bloot die frekwensie waarmee dit voorkom, die belangrikheid van beide in die Matteusevangelie bevestig. In Hersiende definisie van beide motiewe, en In kort uiteensetting van hulle belang vir die kerk vandag, word aan die einde van die studie gegee. Hierdie studie voer aan dat terwyl vergifnis dikwels in die eerste-eeuse Mediterreense wereld as oneervol gesien is, Jesus nie aileen God se vergifnis deur woorde (e.g. 6: 12- 15) en dade (9: 1-8) bemiddel het nie, maar dit ook gerealiseer het vir baie deur sy dood (20:28 and 26:28). In Matteus is Jesus die unieke bemiddelaar van God se vergifuis, terwyl dade van vergifuis deur sy dissipels gesien word as die eervolle navolging van God, as finale Weldoener, se vergifuis van sy kliente van hulle sondes. A1hoewel Matteus nie die proses waarvolgens vergifnis en versoening bekom moet word noukeurig uitspel nie gee hy egter wei belangrike rigtingwysers vir hoe dit moet geskied (bv in 5:23-24 and 18: 15-20). Eerstens vereis genade wat ontvang word vir hom In wederkerige daad van genade. Diegene wat God se vergifnis ontvang het, of dit verlang, moet daarom bereid wees om ander te vergewe (6:12, 14-15). Vergifnis en versoening raak vir Matteus nie alleen enkelinge nie, maar die hele geloofsgemeenskap Alle mense word egter nie outomaties deur God vergewe nie. God se oordeel bly In realiteit vir die wat teen sy wil handel (21:33-45; 25:31-46) en wat teen die Heilige Gees laster deur sy verlossingswerk deur Jesus voortdurend teen te staan (12:31-32).

Thesis (DTh (Old and New Testament))--University of Stellenbosch, 2011. / ENGLISH ABSTRACT: This study takes as its point of departure the contributions of the Dead Sea scrolls to the discipline of Old Testament textual criticism. It deals with a particular approach to this discipline and its application to the four Lamentations manuscripts from Qumran (3QLam, 4QLam, 5QLam a and 5QLam b ). The approach to Old Testament textual criticism followed in the study treats the Qumran manuscripts of Lamentations, the Masoretic text and the ancient translations as witnesses to the content of the book and not merely as witnesses to earlier forms of its Hebrew wording. The unique readings in 3QLam, 4QLam, 5QLam a and 5QLam b and their difficult or ambiguous readings are subjected to a comparative text-critical analysis. This analysis focuses on how the variant readings in the Qumran manuscripts were created by scribes during the process of copying. It therefore examines the influence that the scribal transmission exercised on the wordings of the passages from Lamentations that are preserved in 3QLam, 4QLam, 5QLam a and 5QLam b The analysis also considers whether comparative philology and/or the ancient . Greek, Syriac, Latin and Aramaic translations can shed light on the textual problems which the Hebrew wordings of the Lamentations manuscripts from Qumran share with the Masoretic text. The aims of this study are to establish, by means of this text-critical analysis, how the Lamentations manuscripts from Qumran present the content of the book and thereby gain a better understanding of these manuscripts as textual witnesses. / AFRIKAANSE OPSOMMING: Hierdie studie neem die bydraes van die Dooie See rolle tot die dissipline van Ou Testament tekstekritiek as uitgangspunt. Dit handel oor ’n bepaalde benadering tot die dissipline en die toepassing daarvan op die vier Klaagliederemanuskripte wat by Qumran gevind is (3QLam, 4QLam, 5QLam a en 5QLam b ). Die benadering tot Ou Testament tekstekritiek wat in die studie toegepas word, hanteer die Qumranmanuskripte van Klaagliedere, die Masoretiese teks en die antieke vertalings as getuies van die boek se inhoud en nie slegs as getuies van vroeëre vorms van die boek se Hebreeuse bewoording nie. Die unieke lesings in 3QLam, 4QLam, 5QLam a en 5QLam b en die moeilike of dubbelsinnige lesings word onderwerp aan ’n vergelykende tekstekritiese analise. Die analise fokus op die wyses waarop die wisselvorme in die manuskripte geskep is gedurende die proses van kopiëring. Die analise ondersoek dus die invloed wat die oorleweringsproses uitgeoefen het op die bewoording van die gedeeltes uit Klaagliedere wat in 3QLam, 4QLam, 5QLam a en 5QLam b behoue gebly het. Die analise stel ook vas tot hoe ’n mate vergelykende filologie en/of antieke Griekse, Siriese, Latynse en Aramese vertalings lig kan werp op die tekstuele probleme wat die Hebreeuse bewoording van die Klaagliederemanuskripte van Qumran met die Masoretiese teks in gemeen het. Die doel van die studie is om deur middel van ’n tekstekritiese analise vas te stel hoe die Klaagliederemanuskripte van Qumran die inhoud van die boek weergee en sodoende ’n beter verstaan van hierdie manuskripte as teksgetuies te bekom.

The thesis deals with the Czech translations of the Old Testament, the New Testament or the whole Holy Bible, which where made between 1900-2010. It introduces the Scripture translators and their collaborators, the origin of particular translations, the reviews in press, responses to their editions. It only makes a general passing comment about the linguistic aspect of the translations, however it indicates trends, which influenced some of the translators in their work.

he diploma thesis called "P r e s e n t a t i o n o f F e m a l e C h a r a c t e r s i n t he O l d a n d N e w T e s t a m e n t s " endeavours to examine the depiction of female characters in the texts of the Old and New Testaments. The deuterocanonical books and addictions to Esther and Daniel are taken into account too. A list of the female characters and the interpretation of their names proves not only that there are many of them but also their importance. The classification suggested by this thesis is based on women's role in the story of our salvation and representative examples of these characters show their typical features as well as the personal ones. The characters are further described by means of the theological and historical context. Conclusions of these analyses are confronted with the commonly shared views and stereotypes in particular because of their claim that the Bible strongly promotes the patriarchal life concept. The author has concluded that the female characters in the Bible are much more important than people commonly think. Biblical authors naturally shared the patriarchal view of the world, in spite of it we can assume that they didn't belittle the importance of women. T

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

Thesis (MDiv (Old and New Testament))--University of Stellenbosch, 2006. / In present day society and the context within which we find ourselves, the word “marginalised” is not altogether uncommon, therefore the marginalised is on the rise. It is precisely the marginalised that feel the need to hide their true identity. Finding refuge in this option offers them some degree of protection against discrimination/discriminatory practices. This is all too common-place for homosexuals who often find themselves existing only on the fringes of society. Homosexuality is a highly contentious and emotional issue within most denominations, because it goes against most people’s beliefs. This begs investigation into how the homosexual person is dealt with/treated within society as well as how accommodating the Church of Christ is towards them. This dissertation deals with the “hermeneutics of inclusivity” – the acceptance of the homosexual person within the faith-communities, and the ethics surrounding “hospitality”. Acts 15: 1-29, the text which is being dealt with/studied, does not deal with homosexuality, rather it deals with the inclusion of the other/others. Many Christians today long to experience the munificent power of God, this is precisely why Acts is used in this discussion as it is a book that vibrates with life – God’s new life that He bestows upon His people through the Holy Spirit. Looking at Acts 15: 1-29, which speaks about Christian leaders’ meeting in Jerusalem, will aid me in discussing inclusivity and how to incorporate lesbigays, who are seen as “different”, into the extended family within God’s church. By virtue of the text and stories that Paul, Barnabas and Peter had shared with their followers, they had convinced the church that heathens that were not circumcised could still be included within the faith-community. These apostles delivered personal testimonies about the “signs and wonders” and how they also occurred and succeeded amongst the non-believers. This is precisely the type of testimony that the church needs for, and by its lesbigay followers. It is important that we create room for each other to truly live out our Christianity, to be receptive and open to each other, to accept each other as Jesus Christ and God loves and accepts each and every one of us – basically a space where we include everyone in the covenant with God, and the Word of God that asks us to love our neighbour as we love ourselves, as Christ loves us. This love is witnessed in the crucifiction of Christ. We all have a stake in this be it Jew or non-Jew, slave or free man, man or woman, heterosexual or homosexual. If God can include everybody in His love, then that should be the role of the Church, and of each Christian. We should be able to live as one big, happy family whilst serving our God. God’s love and grace excludes no-one.

Thesis (MTh)--Stellenbosch University, 2001 / ENGLISH ABSTRACT: This research is a study of the promise of land in the Old Testament. Special emphasis is given to what theological-ethical implications the nature, conditions, and purpose of the promise of land entail - what it meant to the Israelites and what it means to us today. The scope of this thesis is the Old Testament in its final form (here the 39 books of the Protestant Bible). However, the study is mainly based on the narratives and prophetic literature, as the promise of land is mostly found in these texts. A careful study of the natures of the four land covenant texts of Genesis 15 and 17 (Abrahamic covenant), Exodus 19-24 (Sinaitic covenant; cf. Dt 5:6-18; 12-16),2 Samuel 7:5-29 (Davidic covenant), and Jeremiah 31:31-34 (new covenant) will show that Yahweh's promise (gift) of land to Abraham and his descendants (the Israelites) in the Old Testament is conditional. Possession and continual possession of the promised land will depend on the Israelites' observance of the stipulations of the land covenants. In order to possess and continually possess the land, the Israelites must worship Yahweh exclusively, live a holy life, pursue righteous and justice, share the land equally among themselves, and care for the land according to the will of the giver. Failure to observe these stipulations will result in losing the land (exile). Israel failed and was exiled. But that was not the end. The promise of land is also the promise of restoration (to the land) if the Israelites return to the Lord. Return, they did, and were restored to the promised land. All these conditions apply (some of them analogously orland metaphorically) to us today as we live on this planet earth, God's creation-gift. The purpose of the promise of land is for blessing - both material blessing of wellbeing and spiritual blessing of knowing and worshipping Yahweh God. This blessing is for both the Israelites and the whole world. By promising a land to the Israelites, God wants to use the promised land and its people as a standard measure for other lands and nations. In this way, the promise of land is not so much a privilege as it is a responsibility. On the one hand, the promise of land gives the Israelites, for that matter, other peoples as well, a spatial-ethnical identity, which entails the need to respect every people's ethnic identity and their "God-given" land. On the other, the promised land is not exclusively for the Israelites, it is a place where other peoples (aliens) may also live (Eze 47:21- 23). This inevitably challenges us to strive towards a peaceful coexistence and sharing of resources including land regardless of color, creed, and language. The promised land, for that matter, the whole earth, is God's collective gift to the whole humanity. Therefore every human has a right to the land. The earth, God's creation-gift, if shared and managed according to the will of the giver, is enough to provide a home to everyone and meet his or her needs. / AFRIKAANSE OPSOMMING: Hierdie navorsing bestudeer die landbelofte in die Ou Testament. Spesiale klem word gele op die teologies-etiese implikasies ten opsigte van die aard, voorwaardes en doel van die belofte - en die betekenenis daarvan vir die Israeliete en vir ons vandag. Die bestek van hierdie tesis is die finale vorm van die Ou Testament (hier die 39 boeke van die Protestantse Bybel), maar die fokus val op die verhalende en profetiese literatuur, waarin die landsbelofte meeste aangetref word. Noukeurige analise van die aard van die vier land-verbond tekste van Genesis 15 en 17 (Abraham-verbond), Eksodus 19-24 (Sinai-verbond; vgl. Deut 5:6-18; 12-16),2 Samuel 7:5-29 (Dawid-verbond), en Jeremia 31 :31-34 (nuwe verbond) toon dat Jahwe se belofte (gawe) van land aan Abraham en sy nakomelinge (die Israeliete) in die Ou Testament voorwaardelik is. Die huidige en toekomstige besit van die beloofde land vereis dat die Israeliete die voorskrifte van die landverbond nakom. Om die land te kan eien en die eienaarskap daarvan voort te sit, moet die Israeliete Jahwe uitsluitlik aanbid, 'n gewyde lewe voer, reg en geregtigheid nastreef, die land eweredig met mekaar dee! en omsien daama ooreenkomstig die wil van die gewer. Om te faal in die nakom van hierdie opdragte sal veroorsaak dat die land weerhou word (eksiel). Israel het misluk, en is in ballingskap gevoer. Dit was egter nie die finale woord nie. Die belofte van land impliseer ook die belofte van herstel (restorasie van die land) indien die Israeliete hulle tot die Here sou terugkeer. Dit het hulle gedoen, en die beloofde land is aan hulle terugbesorg. Hierdie voorskrifte geld ook vandag vir ons (sommige weI analogies en/of metafories) waar ons die planeet aarde, God se skeppingsgawe, bewoon. Die doel van die landsbelofte is seen, beide as materiele welvaart en geestelike seen in die ken en aanbied van Jahwe God. Hierdie seen geld vir die Israeliete soos ook vir die ganse wereld. Deur land te beloof aan die Israeliete, bepaal God dat dit gebruik moet kan word vir alle inwoners as 'n standaardmaatstaf ook vir ander lande en nasies. Op die manier is die beloofde land nie slegs 'n voorreg nie maar ook 'n verantwoordelikheid. Enersyds bied die beloofde land aan die Israeliete, soos ook vir ander mense, 'n ruimtelike etniese identiteit, wat meebring dat alle etniese identiteite en hulle "Godgegewe" grond respek verdien. Andersyds geld die landsbelofte nie uitsluitlik vir die Israeliete nie, dit is 'n ruimte waar ook ander mense (vreemdelinge) mag woon (Eze 47:21-23). Dit stel onvermydelik aan ons 'n uitdaging tot vreedsame naasbestaan en verdeling van hulpbronne insluitend grond, benewens verskille in kleur, godsdiens en taal. Die beloofde land, trouens die hele aarde, is God se kollektiewe gawe aan die hele mensdom. Daarom is elke persoon geregtig op land. Die aarde, God se skeppings gawe, is toereikend om vir elkeen 'n tuiste te verskaf en aan sy of haar behoeftes te voldoen, mits dit gedeel en bestuur word volgens die wil van die gewer.

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: This study is primarily concerned with responsible and considerate interpretations of the Bible as sacred book in faith communities. The question of poverty and its related issues compelled me to ask the question: how can the gospels be good news for Christians in impoverished communities in South Africa? It is the opinion of this study that method of interpretation is the crux of the matter when it comes to extracting good news from the Bible. In chapter one I propose that a social scientific approach in combination with feminist hermeneutics is a good method of interpreting biblical texts in impoverished communities. The social sciences help to place the text in its proper context and give the reader a point of connection between his or her social location and that of the text. Feminist hermeneutics seeks the marginalised and silent voices in the text with the aim of transformation on the contemporary context. In the second chapter of this study I explore the vital social values of the first century AD Mediterranean world as premise of the selected texts for exegesis (Luke 1:39-56 and 4:16-30). The third and fourth chapters form the exegetical corps of the study. In both I look at how the social values identified in chapter two influenced and shaped the texts. The latter part of both these chapters looks at a very specific feminist hermeneutical model which ultimately seeks transformation. Chapter three deals with Luke 1: 39-56 as pericope whilst chapter four deals with Luke 4:16-30. Chapter five focuses on the correlation of the findings in the exegesis of chapter three and chapter four. This chapter also gives some implications with concrete examples of a way forward from the interpretation of the text to the application of the text. I propose a Christian development of communities as a possible consequence of reading and interpreting the Bible through the lenses of a social scientific approach in conjunction with feminist hermeneutics. The last chapter, chapter six, is an overview and conclusion to this study. / AFRIKAANSE OPSOMMING: Hierdie studie is hoofsaaklik gemoeid met verantwoordelike en bedagsame interpretasies van die Bybel as die heilige boek in geloof-gemeenskappe. Die kwessie van armoede en verwante kwessies het my genoop om die vraag te vra: hoe kan die evangelies goeie nuus wees vir Christene in arm gemeenskappe in Suid-Afrika? Dit is die mening van hierdie studie dat die metode van interpretasie die kern van die saak is in die ontsluiting van goeie nuus uit die Bybel. In hoofstuk een stel ek voor dat 'n sosiaal-wetenskaplike benadering in kombinasie met feministiese hermeneutiek 'n goeie metode vir die interpretasie van Bybelse tekste is in verarmde gemeenskappe. Die sosiale wetenskappe help om die teks in sy behoorlike konteks te plaas en gee die leser 'n punt van verband tussen sy of haar sosiale ligging en dié van die teks. Feministiese hermeneutiek soek die gemarginaliseerde en stil stemme in die teks met die doel van transformasie in die hedendaagse konteks. In die tweede hoofstuk van hierdie studie ondersoek ek die belangrike sosiale waardes van die eerste eeu nC Mediterreense wêreld as uitgangspunt vir eksegese van die geselekteerde tekste (Lukas 1:39-56 en 4:16-30). Die derde en vierde hoofstukke vorm die eksegetiese korps van die studie. In albei het ek gekyk na hoe die sosiale waardes wat in hoofstuk twee geidentifiseer word, hierdie tekste beïnvloed en gevorm het. Die laaste deel van beide hierdie hoofstukke kyk na 'n baie spesifieke feministiese hermeneutiese model wat uiteindelik tot transformasie lei. Hoofstuk drie handel oor Lukas 1: 39-56 as perikoop, terwyl hoofstuk vier oor Lukas 4:16-30 handel. Hoofstuk vyf fokus op die korrelasie van die bevindinge in die eksegese van hoofstuk drie en hoofstuk vier. Hierdie hoofstuk gee ook 'n paar implikasies met konkrete voorbeelde van 'n pad vorentoe vanaf die interpretasie van die teks tot die toepassing van die teks. Ek stel 'n Christelike ontwikkeling van gemeenskappe voor as 'n moontlike uitkoms van die lees en interpretasie van die Bybel deur die lens van 'n sosiaal-wetenskaplike benadering in samehang met feministiese hermeneutiek. Die laaste hoofstuk, hoofstuk ses, is 'n oorsig en samevatting van die studie.