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The purpose of this study is to determine if research on the concept “the fear of the Lord” can lead to a better understanding of the message of the Pentateuch in different times and contexts. The study begins with a discussion regarding the shortcomings of studies done on “the fear of the Lord” in both Old Testament theology and the Pentateuch research. These studies are often dated or deal insufficiently with the problem. The place and function of the concept “the fear of the Lord” in the Pentateuch has not yet been determined. In chapter two a discussion follows on “the fear of the Lord” in relation to education and the retelling of “history”. The concept “the fear of the Lord” is compared with historical developments in biblical interpretation. This section of the study comes to the conclusion that “the fear of the Lord” emphasises the meaning the Scripture has for the reader and does not necessarily present an objective/rational reading thereof. Chapter three discusses the developments in semantics. The different words that can be translated with “fear” are discussed according to their semantic domains. This chapter also discusses the possible development of the concept “the fear of the Lord” within the Old Testament. The idea of the fear of the gods in Middle Eastern texts is also considered. Chapter four is a discussion of the composition of the Pentateuch. The history of its research is discussed and conclusions are drawn with regard to the different sources in the Pentateuch. This chapter comes to the conclusion that “ the fear of the Lord” is present in the Elohist, J material, Deuteronomist source as well as the Holiness code, but is absent from the Priestly material. Chapter five is an exegetical study of texts that contain references to fear directed towards God. Words translated with “fear” are discussed according to their semantic domains. The exegetical study also involves a study of other terms or subjects in the Pentateuch which are used in close relation to “the fear of the Lord”. The study concludes that research based on the concept “the fear of the Lord” and its function in the Pentateuch in its final form as well as its different sources, does indeed lead to a better understanding of the message of the Pentateuch in different times and contexts. / PhD (Biblical Studies/Theology), North-West University, Vaal Triangle Campus, 2014

The purpose of this study is to determine if research on the concept “the fear of the Lord” can lead to a better understanding of the message of the Pentateuch in different times and contexts. The study begins with a discussion regarding the shortcomings of studies done on “the fear of the Lord” in both Old Testament theology and the Pentateuch research. These studies are often dated or deal insufficiently with the problem. The place and function of the concept “the fear of the Lord” in the Pentateuch has not yet been determined. In chapter two a discussion follows on “the fear of the Lord” in relation to education and the retelling of “history”. The concept “the fear of the Lord” is compared with historical developments in biblical interpretation. This section of the study comes to the conclusion that “the fear of the Lord” emphasises the meaning the Scripture has for the reader and does not necessarily present an objective/rational reading thereof. Chapter three discusses the developments in semantics. The different words that can be translated with “fear” are discussed according to their semantic domains. This chapter also discusses the possible development of the concept “the fear of the Lord” within the Old Testament. The idea of the fear of the gods in Middle Eastern texts is also considered. Chapter four is a discussion of the composition of the Pentateuch. The history of its research is discussed and conclusions are drawn with regard to the different sources in the Pentateuch. This chapter comes to the conclusion that “ the fear of the Lord” is present in the Elohist, J material, Deuteronomist source as well as the Holiness code, but is absent from the Priestly material. Chapter five is an exegetical study of texts that contain references to fear directed towards God. Words translated with “fear” are discussed according to their semantic domains. The exegetical study also involves a study of other terms or subjects in the Pentateuch which are used in close relation to “the fear of the Lord”. The study concludes that research based on the concept “the fear of the Lord” and its function in the Pentateuch in its final form as well as its different sources, does indeed lead to a better understanding of the message of the Pentateuch in different times and contexts. / PhD (Biblical Studies/Theology), North-West University, Vaal Triangle Campus, 2014

ABSTRACT RECONSIDERDING ETERNAL LIFE IN THE OLD TESTAMENT: THE IDEA OF RESURRECTION ROOTED IN THE TORAH Eun-Jung Kim, Ph.D. The Southern Baptist Theological Seminary, 2015 Chair: Dr. Russell T. Fuller This dissertation reconsiders the historical, scriptural and theological grounds for the early presence of the hope of resurrection and eternal life in the OT. Chapter 1 reviews the critical view of late development of the resurrection hope in the OT which has significant exgetical and theological defects. Chapter 2 surveys the history of exegetical tradition regarding the idea of resurrection of the dead in the OT. The survey includes the ancient translations of the Hebrew Bible, intertestamental apocrypha and pseudepigrapha, the rabbinic literature, and Christian writers from early church Fathers. Jewish and Christian interpretative traditions consistently support the presence of the idea of resurrection in the OT. Chapter 3 examines scriptures in the Torah where the idea of resurrection of the dead and eternal life is found. Although the Torah does not employ the wordings “resurrection” and “eternal life,” these concepts are found in the promises of life and the land. Contrary to the major scholarly view, these promises do not merely reflect the corporate nature. Rather, they foreground individuality of the hope of eternal life and bodily resurrection. Chapter 4 examines Scriptures in the Prophets and the Writings where the idea of resurrection of the dead and eternal life is found. This examination shows that the hope of resurrection and eternal life had been already firmly rooted and fully bloomed into maturity in the Prophets and the Writings. Chapter 5 presents the life-death-life structure embeded in the Torah and the rest of the OT by applying the ANE philological scope of the meaning of life to the meaning of life in the OT. The entire OT leads people to hope for the victory over death and the restoration of life eternal. The paper concludes with the importance of the argument for the early presence of the concept of resurrection and eternal life in the OT. The argument is evaluated by its scriptural, theological, and ethical consequences.

Does Yahweh exist? What is the ontological status of Yahweh-as-depicted in the Old Testament texts? Is the deity merely a character of fiction or does He also exist in extra-textual reality? According to the viewpoint of the devil’s advocate whose perspective on the issue is articulated in this thesis, the answer to the question is simply, no – Yahweh does not exist. He may seem real to those who believe in him and in the world of the text but he has no extra-textual and extra-psychical counterpart. To prove such a controversial claim, the philosophy of religion has been utilised as auxiliary discipline within Old Testament studies in the form of philosophicalcritical analysis (philosophical criticism / philosophy of Old Testament religion). A devil’s advocate's case against realism in Old Testament theology has been reconstructed in the form of seven arguments against the existence of Yahweh. According to the argument from theological pluralism, one element of the depiction of Yahweh in the text that is rather suspicious is the fact that Yahweh is characterised in ways that blatantly contradict each other. Both synchronic and diachronic perspectives on the theological contradictions suggest that there is no coherent biblical view of what Yahweh is actually like, what his will is and what he supposedly did. This deconstructs realism since the same actually existing entity cannot have discrepant attributes, hold mutually exclusive moral beliefs and have a history of both doing something and not doing the same thing at the same time. From the perspective of the argument from unorthodox theology, it is apparent that Yahweh is often depicted in ways most unorthodox from the point of view of Christian philosophical theology. Some texts appear to suggest he may not be eternal, single, omnipotent, omniscient, precognisant, immutable, omnipresent or wholly uninvolved in the actualisation of evil. If there is a God and if this God has all the attributes assigned to him by popular classical Christian philosophical theology, it follows that unorthodox depictions of Yahweh must be fictitious. In the view of the argument from polymorphic projection, everything about the god Yahweh appears suspiciously all-too-human. What Yahweh believes about the world, his self-talk, what he considers morally right and wrong and the way in which his own abode is run are all uncannily similar to the worldview and superstitions of the Iron Age Levant. The divine variables never transcend this all-too-local and all-too-cultural matrix and even change along with it. This unmasks Yahweh as ananthropomorphic, sociomorphic and sychomorphic projection – a character of fiction who does not exist outside the minds of those who created him in their image. The argument from mythology and syncretism demonstrates that the discourse of Yahweh’s religion and the sacred stories and poems in which he features contain numerous parallels to the myths, legends, folklore and superstitions found in other pagan religions. There are also marked traces of syncretism between the cult and theology of Yahweh and the ideologies of the Israelites' neighbours which, in each case, predates Yahwism. This suggests that Yahweh’s ontological status may very well not be all that different from that of El, Baal, Zeus or Maduk. From the perspective of the argument from fictitious cosmography, the world in the text where Yahweh is depicted as existing, acting and in which his abode is located and of which he is the creator, does not exist. Yahweh’s world and his worldview are demonstrably fictitious. Since the Old Testament depicts Yahweh as being “up there” in the sky and since we know that he is demonstrably not there, Yahweh-as-depicted stands unmasked as a character of fiction. The argument from fictitious history asserts that the Old Testament is filled with historical fiction. For a variety of reasons, it can be demonstrated that many of the depictions of supposed historical scenarios are completely fictitious in that they never happened in the way the details of the accounts imply were the case. Since what was intended as history is actually fiction and no god literally appeared, acted and spoke as Yahweh is depicted as doing, it follows that Yahweh as thus depicted is a character of fiction. He does not exist. Finally, the argument from meta-textual history shows that, on the one hand, the all-too-recent and all-too-local origins of the worship of Yahweh on a historical and cosmic scale unmask it as a wholly human enterprise. On the other hand, the Old Testament texts themselves have all-too-human origins rather than being the result of actual divine revelation. The Old Testament appears not to be the Word of God but human words about an allegedly existing deity. The development of Yahwism and its derivatives (Judaism and Christianity) seems not to have been determined by progressive revelation but by socio-cultural paradigm shifts and a history of repressed anti-realist tendencies. From such a meta-textual historical perspective it becomes obvious that Yahweh-as-depicted in the text is indeed no more than a product of human ideological imagination. In other words, he does not really exist. Though not all seven of these devil’s advocate’s arguments may be equally devastating when viewed in isolation, in the form of a cumulative argument against realism, they constitute seemingly irrefutable proof that Yahweh-as-depicted in the text does not exist. Consequently, realism collapses not only in Old Testament theology but also in any form of theism somehow related to, rooted in and/or dependent on realism in its discourse. / Thesis (PhD (Old Testament Science))--University of Pretoria, 2005. / Old Testament Studies / unrestricted

In this dogmatic study we develop from a Reformed covenantal perspective a missiological theory which is applicable in missionary praxis. In chapter I we account for our choice of the covenant concept as the cornerstone of our theory. Added to this we explain our hermeneutical approach towards the biblical text in relationship to the context of our research with special attention to the Bible as the canonical Word of God and the own nature of theology as a science. In chapter 2 we start our theological-historical orientation in the covenant concept with an outline of our theological biography highlighting the covenant theology of the Dutch theologian K Schilder and outlining the rise and development of Orthodox-Reformed covenantal theology from the times of the Reformation. In the chapters 3 and 4 we discuss the different covenants in the Old and New Testament in their interrelationship with strong emphasis on their common structural elements, i.e. the unilateral creation, the bilateral continuation and the forensic foundation of covenant. We pay special attention to the relationship between the Old and New Testament with regard to the New Covenant. In chapter 5 we discuss the dogmatic implications of our biblical-theological research in the covenant concept with regard to the Orthodox-Reformed covenant tradition suggesting that this tradition is in need of some adaptation in order to stay in line with Scriptural teachings on covenant. We analyse the implications of interrelating covenant, creation and revelation. In this analysis we pay attention to a covenantal approach towards creation and revelation. This interrelationship is considered structurally from the three basic elements of covenant as well as spiritually from the functions of the cult, the law and baptism in covenant. In chapter 6 we draw missiological relevant conclusions from our biblico-dogmatic study discussing from a covenant perspective several themes topical for a missiological theory which has to be applied in missionary praxis. We round off our study with discussing mission and creation with emphasis on inculturation, ecology and the theology of religions. / In deze dogmatische studie ontwikkelen we vanuit een gereformeerd verbondsperspectief een missiologische theorie, die in de missionaire praxis toepasbaar is. In hoofdstuk I geven we rekenschap van de keuze voor het verbond als hoeksteen van onze theorie. We zetten in aanvulling daarop uiteen wat onze hermeneutische benadering is van de bijbelse tekst in samenhang met de context van ons onderzoek, waarbij we speciaal aandacht besteden aan de bijbel als het canonieke Woord van God en aan de eigen aard van de theologie als wetenschap. In hoofdstuk 2 beginnen we ons theologisch-historisch onderzoek naar het verbond met een schets van onze theologische biografie, waarin we de verbondstheologie van de nederlandse theoloog K Schilder accentueren en de opkomst en ontwikkeling van deze theologie in de orthodox-gereformeerde traditie sinds de Reformatie beschrijven. Wij bestuderen in de boofdstukken 3 en 4 de verschillende verbonden in het Oude en Nieuwe Testament in hun onderlinge samenhang met nadruk op hun gemeenschappelijke structuurelementen, namelijk het unilaterale ontstaan, het bilaterale voortbestaan en de forensische fundering van het verbond. We geven speciaal aandacht aan de verhouding tussen Oude en Nieuwe Testament met betrekking tot het Nieuwe Verbond. In hoofdstuk 5 bespreken wij de dogmatische consequenties van ons bijbelstbeologiscb onderzoek voor de orthodox-gereformeerde verbondstheologie en suggereren aanpassingen van deze traditie, die nodig zijn om in overeenstemming te blijven met de bijbel terzake van het verbond. Om een stevige fundering te leggen voor een verbondsmatige missiologische theorie analyseren we de implicaties van het met elkaar verbinden van verbond, schepping en openbaring. In deze analyse geven we aandacbt aan een verbondsmatige benadering van scbepping en openbaring. De onderlinge verhouding tussen beiden wordt structureel beschouwd vanuit de drie structuurelementen van het verbond en spiritueel vanuit de functies van de cultus, de wet en de doop binnen bet verbond. In hoofdstuk 6 trekken we missiologisch relevante conclusies uit ons bijbels-dogmatische onderzoek en behandelen we verschillende themata die actueel zijn voor een missiologische theorie die in de missionaire praxis toepasbaar moet zijn. We besluiten onze studie met het aan de orde stellen van bet onderwerp zending en schepping, waarbij we aandacht besteden aan de inculturatie, de ecologie en de theologie van de godsdiensten. / Philosophy, Practical & Systematic Theology / D. Th. (Systematic Theology)

In this dogmatic study we develop from a Reformed covenantal perspective a missiological theory which is applicable in missionary praxis. In chapter I we account for our choice of the covenant concept as the cornerstone of our theory. Added to this we explain our hermeneutical approach towards the biblical text in relationship to the context of our research with special attention to the Bible as the canonical Word of God and the own nature of theology as a science. In chapter 2 we start our theological-historical orientation in the covenant concept with an outline of our theological biography highlighting the covenant theology of the Dutch theologian K Schilder and outlining the rise and development of Orthodox-Reformed covenantal theology from the times of the Reformation. In the chapters 3 and 4 we discuss the different covenants in the Old and New Testament in their interrelationship with strong emphasis on their common structural elements, i.e. the unilateral creation, the bilateral continuation and the forensic foundation of covenant. We pay special attention to the relationship between the Old and New Testament with regard to the New Covenant. In chapter 5 we discuss the dogmatic implications of our biblical-theological research in the covenant concept with regard to the Orthodox-Reformed covenant tradition suggesting that this tradition is in need of some adaptation in order to stay in line with Scriptural teachings on covenant. We analyse the implications of interrelating covenant, creation and revelation. In this analysis we pay attention to a covenantal approach towards creation and revelation. This interrelationship is considered structurally from the three basic elements of covenant as well as spiritually from the functions of the cult, the law and baptism in covenant. In chapter 6 we draw missiological relevant conclusions from our biblico-dogmatic study discussing from a covenant perspective several themes topical for a missiological theory which has to be applied in missionary praxis. We round off our study with discussing mission and creation with emphasis on inculturation, ecology and the theology of religions. / In deze dogmatische studie ontwikkelen we vanuit een gereformeerd verbondsperspectief een missiologische theorie, die in de missionaire praxis toepasbaar is. In hoofdstuk I geven we rekenschap van de keuze voor het verbond als hoeksteen van onze theorie. We zetten in aanvulling daarop uiteen wat onze hermeneutische benadering is van de bijbelse tekst in samenhang met de context van ons onderzoek, waarbij we speciaal aandacht besteden aan de bijbel als het canonieke Woord van God en aan de eigen aard van de theologie als wetenschap. In hoofdstuk 2 beginnen we ons theologisch-historisch onderzoek naar het verbond met een schets van onze theologische biografie, waarin we de verbondstheologie van de nederlandse theoloog K Schilder accentueren en de opkomst en ontwikkeling van deze theologie in de orthodox-gereformeerde traditie sinds de Reformatie beschrijven. Wij bestuderen in de boofdstukken 3 en 4 de verschillende verbonden in het Oude en Nieuwe Testament in hun onderlinge samenhang met nadruk op hun gemeenschappelijke structuurelementen, namelijk het unilaterale ontstaan, het bilaterale voortbestaan en de forensische fundering van het verbond. We geven speciaal aandacht aan de verhouding tussen Oude en Nieuwe Testament met betrekking tot het Nieuwe Verbond. In hoofdstuk 5 bespreken wij de dogmatische consequenties van ons bijbelstbeologiscb onderzoek voor de orthodox-gereformeerde verbondstheologie en suggereren aanpassingen van deze traditie, die nodig zijn om in overeenstemming te blijven met de bijbel terzake van het verbond. Om een stevige fundering te leggen voor een verbondsmatige missiologische theorie analyseren we de implicaties van het met elkaar verbinden van verbond, schepping en openbaring. In deze analyse geven we aandacbt aan een verbondsmatige benadering van scbepping en openbaring. De onderlinge verhouding tussen beiden wordt structureel beschouwd vanuit de drie structuurelementen van het verbond en spiritueel vanuit de functies van de cultus, de wet en de doop binnen bet verbond. In hoofdstuk 6 trekken we missiologisch relevante conclusies uit ons bijbels-dogmatische onderzoek en behandelen we verschillende themata die actueel zijn voor een missiologische theorie die in de missionaire praxis toepasbaar moet zijn. We besluiten onze studie met het aan de orde stellen van bet onderwerp zending en schepping, waarbij we aandacht besteden aan de inculturatie, de ecologie en de theologie van de godsdiensten. / Philosophy, Practical and Systematic Theology / D. Th. (Systematic Theology)

This dissertation thematically belongs to the field of "History of Science and Scholarly Knowledge" with significant reach to theology and exegesis. It concerns the dispute of whether the annunciated text of the Old Testament was in all respects original or if it in some respects followed the traditions of ancient Near Eastern civilizations, particularly the Sumero-Akkadian one. The purpose of this thesis is to introduce the fundamental information on the "Babel-Bibel" dispute to the Czech scholarly community for the very first time. The dissertation includes an analysis of the course and consequences of the dispute as well as a discussion of the impact of Oriental scholarship on Old Testament exegesis.

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)