Thesis (Th. M.)--Grace Theological Seminary, 1983. / Abstract. Includes bibliographical references (leaves 61-66).

Thesis (Th. M.)--Dallas Theological Seminary, 1999. / Includes bibliographical references (leaves 51-54).

Thesis (M. Phil.)--University of Stellenbosch, 2006. / Bibliography. Also available via the Internet.

Thesis (Th. M.)--Dallas Theological Seminary, 1999. / Includes bibliographical references (leaves 51-54).

Thesis (Th. M.)--Dallas Theological Seminary, 1999. / Includes bibliographical references (leaves 51-54).

Thesis (M.C.S.)--Regent College, Vancouver, B.C., 1996. / Abstract. Includes bibliographical references (leaves [130]-138).

No description available.

The Christian canon comprises of sixty six book. Of these the majority, thirty nine to be precise, stem from the Jewish religion. These books, comprising the Hebrew Bible direct or guide the adherents of Judaism till today. Christians consider the Hebrew Bible as the Old Testament in the light of a new revelation in Jesus Christ. This thesis questions the last premise, firstly in the light that Messianic Jews or present day Jewish Christians, also still adhere to their heritage as stemming from the Old Testament. Secondly, it should be noted that due to missionary influence both the Old Testament (Hebrew) culture and African culture were discarded. In the light of so many correlations between the Old Testament values and culture and African values and culture I set out to trace whether there is more to the Old Testament than the deductions we, Africans, have inherited from the Western minds down the centuries, as we in the process could have tapped into their (unconscious?) anti-Jewish motivations. As a start in this wide field, I focus on the three pilgrimage festivals, Passover, the Feast of Weeks and the Feast of Tabernacles, prescribed in the Old Testament. I go back in history, through the eyes of Messianic Jews, to learn about the celebrations and interpretations that surround these festivals. Once I have gained that insight I contrast it with the general Christian interpretations and celebrations and where there is room for implementation of Messianic Jewish insight I put these forward towards liturgical enrichment and worship enhancement in the Lutheran Church. / Thesis (M.Th.)-University of Natal, Pietermaritzburg, 1999.

The thesis deals with important and festive days in the Jewish calendar. It studies their origin both in historical context and in the context of celebrations and customs observed during the festivals. It deals with the festivals both from the religious point of view, i.e. religious commands and orders, and from the societal point of view where it aims at mapping the customs and traditions which are followed but which are not based on religious texts or rabbi tradition. The scope of the text dedicated in the thesis to specific festivals does not strictly copy the religious importance or the popularity of a particular festival with Jewish population; rather, it is guided by the scope of historical background and customs followed in connection with the festival. As a result, some less popular festivals in the society are more prominent than it would have been expected judging by their importance. The thesis presents individual festivals in the chronological order of the religious year, with the exception of Shabbat which is observed every week and Rosh Chodesh celebrated monthly. These festivals were included before other festivals and make up a separate chapter. The broad scope of the thesis encompassing all festive days, including modern festivals, mostly established by the State of Israel, enables...

Thesis (MPhil (Ancient Studies. Centre for Bible Interpretation and Translation in Africa))--University of Stellenbosch, 2006. / This thesis explores the invitation and promise extended by Jesus in John 7:37-39 from the Jewish perspective against the background of the water libation ceremony that takes place during the Feast of Tabernacles, with the aim of offering an enriched interpretation of the text for Christian believers. Traditionally the words of Jesus in verses 37 and 38 are interpreted according to verse 39 as a reference to the pouring out of the Holy Spirit after Jesus has been glorified. Such an interpretation does not take into account the Jewish background against which the text is set. The work gives a broad overview of the unique contents and message of the Gospel of John. The genre of the gospel is discussed, the author and the origin of the work are considered, as are the world of the author and the first readers, the composition of the text, the language and language usage and the purpose of the work. A consideration of the interpretations of John 7:37-39 given by other commentators is offered in detail. Questions resulting from the text are discussed, such as which day is meant by the phrase “the last and greatest day of the feast” in verse 37, and, who is meant to be the source of the living water promised by Jesus in verse 38: Jesus himself or the believer. The historical background of the Feast of Tabernacles is explored. The institution of the feast as a harvest festival as well as the connection of the feast with the exodus from Egypt and the re-institution of the Law after the Exile are considered. The elements of the feast as expressed in the text of the Old Testament are discussed and references to the feast in the texts of the Old and New Testaments are supplied. The symbolism of water in the Old and New Testament is studied. Water is used as a symbolic expression of God’s power in the creation narrative and in God’s presence in nature. In the Old Testament water is also used as evidence of God’s blessing but when water is withheld it is seen as a symbol of God’s judgement. My own interpretation of John 7:37-39 first considers the text as a narrative against the larger background of the Gospel of John, and second uses a socio-historical perspective of the passage with a consideration of the location of Jesus’ invitation against the backdrop of the events of the feast. The situation of the ‘new’ South Africa after 1994 is described and the general feeling of pessimism amongst white South Africans is explored in the light of reports in the media and letters to newspaper editors. A parallel is drawn with the situation of the Jewish festival goers in John 7:37-39 to suggest that Jesus’ promise can also be applied to white South Africans to generate a positive feeling and a new identity. The conclusion is reached that the new life of blessing as promised by the text should not stop with the receivers but should flow through them to be a blessing to others.