Text in Afrikaans / "Teksbetekenis" staan sedert die opkoms van strukturalisme in die middelpunt van die diskussie in literere Kringe. Die ontwikkeling van lesersgeorienteerde teoriee en die opkoms van die konsep van "intertekstualiteit" het veral bygedra tot die bevraagtekening van die opvatting dat tekste 'n "eintlike" betekenis "het". In konserwatiewe kerklike kringe word daar egter nog baie gemaak van die Skrif as 'n regulatiewe dokument met een sensurerende eintlike of korrekte betekenis. Die opvatting is ook dat prediking Skrifprediking moet wees waarin slegs die Skrifwoord 'n plek het. Die opvatting strook nie met literere insigte nie. In hierdie studie word sekere aspekte van die literere gestalte van die Masoretiese 1 Konings 21 ontleed en die resultaat hiervan vergelyk met soortgelyke analises van die weergawe van die verhaal in vertalings (LXX, Vulgaat, Wycliffe, Purvey, en die Geneva Bible), oorvertellings (deur Josefus en Lukas), kommentare (in die kantlyne van Purvey-en Geneefse vertalings), preke en in 'n akademiese artikel. Die bevinding is dat elke weergawe, ongeag die genre daarvan, die verhaal op een of ander manier verander het en dat interpretasies wissel van mindere uitbouings tot die skep van nuwe verhale. Die situasie van die interpreteer- der het telkens die interteks gevorm wat 'n nuwe vertelling laat ontstaan het. Hoewel tekste betekenis mag he (wat dit moontlik maak om hulle met mekaar te vergelyk) is elke interpretasie 'n kontekstualisering wat onvermydelik 'n nuwe teks produseer. Die bevinding bring konserwatief-teologiese definisies van Skrifbeskoulike konsepte soos kanon, kanoniese betekenis, Skrifgesag en Skrifprediking ernstig in gedrang en noodsaak dringende herbesinning op daardie terreine / Since the rise of structuralism "textual meaning" has been at the centre of the literary debate. The formation of reader orientated theories and a concept like "intertextuality" contributed a great deal to the questioning of the idea that texts "have" a "real" meaning. However, in conservative church circles much is still being made of scripture as a regulative document with one censuring "real" or correct meaning. The conviction is, further, that preaching should be "scriptural", that is, sermons should only repeat what Scripture says. This view does not tally with insights gained from current literary theory. In this study certain aspects of the literary shape of the Massoretic version of 1 Kings 21 are analysed and the results compared with similar analyses of accounts of this narrative in translations (LXX, Vulgate, Wycliffe, Purvey and the Geneva Bible), re-tellings (by Josephus and Luke), comnentaries (Purvey and Geneva Bible margins), sermons and an academic article. It was found that each account, irrespective of its genre, in some or other way changed the narrative and that the interpretations vary from lesser extentions to the creation of completely new narratives. The situation of the interpreter constantly functioned as the intertext generating a new narrative. Even though texts may "possess" meaning (enabling one to compare them with one another) every interpretation is a contextualisation inevitably producing a new text. This conclusion seriously questions conservative theological definitions of concepts such as canon, canonical meaning, scriptural authority and scriptural preaching and necessitates urgent rethinking in these areas / Biblical and Ancient Studies / D. Th. (Ou Testament)

Thesis (MDiv (Practical Theology and Missiology))--University of Stellenbosch, 2007. / The post-Apartheid South African community is still recognized by dualisms between white and black, rich and poor, public and private, men and women. In this study specific focus has been placed on John 4 which tells the story about the conversation between Jesus and the Samaritan woman with the aim to create a lens through which we can address and breach modern dualism. The focus of the study is the symbolic use of water in the text where it is literary-theologically broken up in order for John to use Jesus’ conversation with the Samaritan woman, to firstly indicate and secondly expose gender, social, political and cultural boundaries in the Ancient-Near East.

Thesis (DTh (Old and New Testament))--University of Stellenbosch, 2009. / The Balaam narratives of Numbers 22-24 have long proven to be a source of fascination for readers of the Old Testament. The narratives present Balaam as a faithful ‘word-of-Yahweh’ prophet. However, the Tale of the Donkey (22:22-35) portrays him as an ‘unseeing’ prophet intent on personal gain. How does one explain the conflicting views of Balaam within the narratives of Numbers 22-24? Socio-rhetorical criticism was employed as a methodology to examine the development of these conflicting views of Balaam. An analysis of the Inner Texture revealed that the repeated themes 'seeing’, ‘blessing’, and ‘cursing’ are central to the narratives, and serve to connect Balaam with the paradigmatic prophet Moses of Exodus 3 and Deuteronomy 18. The study of the narratives’ Intertexture revealed numerous inner-biblical allusions, and considered the possible relevance of the Deir ‘Alla texts to the narratives. The Social-cultural and Ideological textures of the narratives suggest that a process of prophetic redefinition took place during either the late pre-exilic or exilic periods, which resulted in the exclusion of divination from Israel’s prophetic tradition. Prophets entered into an alliance with the priests in order to centralise religious authority and place the focus of ‘prophecy’ on the exposition and application of Torah. A consideration of the theological texture of the narratives suggested that this process of prophetic redefinition continued into the early post-exilic period, and ultimately led to a re-evaluation of Balaam. Wide-spread xenophobia within early Yehud contributed to Balaam’s final demise, as later reception history within the Old Testament portrays Balaam as responsible for inciting Israel’s apostasy in Numbers 25. The Tale of the Donkey is integrated into the narratives of Numbers 22-24 by priestly writers in order to distance Balaam from Israel’s prophetic tradition. The result is a dynamic theological synthesis that recalls both an earlier period in which divination was accepted as part of Israel’s prophetic tradition, and a new perspective focused on the exposition and application of Torah. The Balaam narratives of Numbers 22-24 serve as the theological ‘hinge’ or ‘fulcrum’ of the book of Numbers, recalling both the old generation of rebellion, and the new generation of hope that will re-enter the land of promise. The Balaam narratives of Numbers 22-24 serve to powerfully proclaim that Yahweh’s purpose to bless his people will not be thwarted by the intrigues of Israel’s enemies, or Israel’s past disobedience.

This study posits that a deconstructive socio-historical reading of Ruth will elicit aspects of ancient Israelite women’s agency which can then be used to inspire greater socio-economic agency amongst poor rural women today. While it is difficult to establish the date of Ruth with any precision, the study argues that the book was first written to legitimise David’s kingship and then used as a polemic against Ezra-Nehemiah’s intermarriage policies some 550 years later. Accordingly, it discusses the socio-economic conditions pertaining to both periods, namely the early monarchic and the early post-exilic periods. The study shows that Israel began as a loosely organized tribal confederation, which lacked a structured political system, in the pre-monarchic period, and that far-reaching changes ensued upon the institution of the monarchy. During the monarchic period, the political structure of the land was increasingly centralised around the king. Despite the political changes, and variances within the mode of production, the family remained the basic economic production unit throughout Israel’s history. Similarly, Israelite society remained patriarchal in nature, and women derived their identity and economic wellbeing from the men in their lives. Women did not have any economic rights per se; their rights, if any, were secured and safeguarded by the men to whom they belonged. Furthermore, land was the most important economic commodity but Israelite law deprived the majority of women of the opportunity to own land. These factors disenfranchised and impoverished women, particularly childless widows. Within this context, Naomi and Ruth devised strategies which subverted the oppressive patriarchal structures of their time and overcame their socio-economic distress. The principles underlying their actions may be used to encourage poor rural women to develop greater socio-economic agency today. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2012.

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M.A. (Semitic Languages& Cultures) / Please refer to full text to view abstract

Please read the abstract in the section 04back of this document / Dissertation (MA (Biblical and Religious Studies))--University of Pretoria, 2002. / Ancient Languages / unrestricted

The reign of King Baldwin I (1100-1118) has thus far received little noteworthy attention by historians as the important pivotal period following the First Crusade conquest of Jerusalem in 1099. The two decades of his rule marked the extension of Latin conquests in the east, most notably by the conquest of the important coastal cities of Arsulf, Acre, Caesarea, Beirut and Sidon. These vital ports for the early Latin Kingdom of Jerusalem provided outlets to the sea for commerce, as well as safe harbors for incoming assistance from the west. Further, Baldwin led in the establishment of strong secular control over ecclesiastical authorities, and provided a model of administration for subsequent monarchs to follow until the loss of the kingdom in 1187. Baldwin's contributions to these developments are presented here in a bibliographical framework to illustrate both his important place in crusader historiography, as well as to gauge the significance of his memory in contemporary literature as a second Joshua archetype. The conquest of Jerusalem and the decades that followed were extraordinarily perilous for the western "colonial" transplants, and thus a Biblical precedent was sought as an explanation to the success of the crusaders. This thesis argues that Fulcher of Chartres, the chaplain and primary contemporary biographer of Baldwin I, saw a parallel with the Biblical figure of Joshua as beneficial to posterity. By the establishment of Baldwin's memory in such a context, Fulcher of Chartres encouraged further western support for the Latin Kingdom, and reveals the important trials that faced Jerusalem's first Latin king.

This dissertation is a contextual reading of 1 Samuel 25:14-35 that highlights the Abigail approach to peacemaking. The synchronic analysis of this text done in the light of the context of North Kivu conflict resolution focuses on the literary analysis of the text. The interaction between the two contexts of peacemaking, in the Abigail narrative and the North Kivu context, allows me to recommend "participative negotiations" as a suitable diplomatic means to solve North Kivu conflicts for a lasting peace. In fact, participative negotiations inspired by the Abigail strategy contrast with the diplomacy of avoidance and competitive negotiations, by which North Kivu cannot reach lasting peace. However, the strategists of peacemaking, involving North Kivu rank-and-file in the peacemaking process, must first build mutual confidence between the parties in conflict during discussions, then analyse their respective interests, and bring them to suggest suitable strategies using objective criteria which can lead the parties to true consensus. / Old Testament & Ancient Near Eastern Studies / M. Th. (Old Testament)

This dissertation is a contextual reading of 1 Samuel 25:14-35 that highlights the Abigail approach to peacemaking. The synchronic analysis of this text done in the light of the context of North Kivu conflict resolution focuses on the literary analysis of the text. The interaction between the two contexts of peacemaking, in the Abigail narrative and the North Kivu context, allows me to recommend "participative negotiations" as a suitable diplomatic means to solve North Kivu conflicts for a lasting peace. In fact, participative negotiations inspired by the Abigail strategy contrast with the diplomacy of avoidance and competitive negotiations, by which North Kivu cannot reach lasting peace. However, the strategists of peacemaking, involving North Kivu rank-and-file in the peacemaking process, must first build mutual confidence between the parties in conflict during discussions, then analyse their respective interests, and bring them to suggest suitable strategies using objective criteria which can lead the parties to true consensus. / Biblical and Ancient Studies / M. Th. (Old Testament)