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Microreproduction of original thesis. / Thesis (DTh)--Stellenbosch University, 1986. / Some digitised pages may appear illegible due to the condition of the original microfiche copy. / ENGLISH ABSTRACT: no abstract available / AFRIKAANSE OPSOMMING: geen opsomming

This dissertation examines the consensus view that is based on Hans-Peter Müller's 1969 and 1972 articles: Daniel was a mantic wise man in the Mesopotamian ASA court, and this was the self-understanding or aspiration of the maskilim of Dan 11:33, 35, 12:3, 10, who wrote the book. Chapter 1 reviews the arguments that make the mantic connection and Chapter 2 concludes that a direct connection with the Danes of Aqht, Ezek, and Jub, and with the angel in 1 Enoch should be rejected. There is evidence that the tradition of a priest in Ezra 8: 2 and Neh 10: 7, and found also in the superscription to the Old Greek of Bel, and 4 Ezra 12:10-11, and suggested the name. Chapter 3 concludes that the portrayal of the court diviners in Dan 1-6 is wholly negative and includes both the diviners, and the essence of the professions, i. e., the ability to interpret a divine revelation. The critique is conveyed through the story line, explicit criticisms, irony, and humour. Chapter 4 concludes that Daniel, the interpreter of dreams and the writing on the wall, is distinguished from every other character and role. In the final form of Dan, Daniel as the divinely assisted each time he interprets, just as when he receives help from an interpreting angel in Dan 7-12. Chapter 5 demonstrates that the portrayal of Daniel as the divinely assisted interpreter makes sense of the reinterpretation of old prophecies against the Assyrians as prophecies against Antiochus IV Epiphanes. Hab 2:2-4 and Isa 52-53 were also understood as predictions about the maskilim themselves. Comparisons are then made with the Teacher of Righteousness, the writers of the Hodayot, and with three Essenes portrayed by Josephus. These too were portrayed as divinely assisted interpreters.

D. Litt. et Phil. / While partial preterism has not been a dominant interpretive method among the four traditional ways of interpreting the Book of Revelation, namely, preterism, historicism, futurism, and idealism, it seems to be the most convincing interpretation. The problem concerning this work derives from the two parallel arguments in partial preterism. On the one hand, the advocates of consistent partial preterism argue that the whole Book of Revelation including chapters 12-13 concerns God's judgment on the apostate Jerusalem. On the other hand, according to transitional partial preterism, a significant turning point comes in these two chapters in that in Rev. 12-13 John introduces God's judgment on Rome. To solve this problem and to suggest a proposed solution, the following are respectively investigated: historical survey of the interpretation of the Book of Revelation; the critical evaluation of the two arguments of partial preterism; a probe into the socio-historical and literary aspects of Rev. 12-13; intratextuality of Rev. 12-13; intertextuality of John and his Jewish Christian and Gentile Christian audiences; and a proposed partial preterism of Rev. 14-22. The intertextuality of John's receptive production in terms of the NT, the OT and noncanonical intertexts is relevant to God's judgment of Rome as well as that of Jerusalem. For this reason, the intertextuality of the seven churches' productive reception plays a crucial role in determining the (partial preterist) meaning of Rev. 12-13 in particular, and of Revelation as a whole. This does not of necessity imply that the locus of meaning is in the audience, but that the communicative interaction among the author, the text and the audience decides the meaning. The partial preterist meaning of Revelation is not unlimitedly multiple but determinately controlled in that the intertextuality of John and his audience manifests only two choices: God's judgment on Rome and Jerusalem. With consistent partial preterism, John provides the Jewish Christians with a direct solution, but with transitional partial preterism, he provides a direct solution for the Gentile Christians. Therefore, both solutions function complementarily and not contradictorily. It is reasonable to conclude that, on the one hand, the Jewish Christian audiences, who emigrated to Asia Minor in AD 66 and were converted by Paul's Ephesian mission in AD 52, were persecuted especially by the heretical Jews. Therefore, using the OT and NT knowledge they might have interpreted Rev. 12 onward (and maybe Rev. 4-11 too) in terms of God's judgment on the apostate Jews. The removal of the Jewish temple was absolutely necessary to relieve the stress on the first century Christians of persecution from the Jews. The annihilation of the Jewish system therefore removed the most formidable antagonist of the gospel and brought rest and relief to suffering Christians. On the other hand, the Gentile Christian audiences, who were acquainted with the pagan sources and daily experienced the Roman persecution, were not severely persecuted by the infidelic Jews and interpreted Rev. 12 onward (and maybe Rev. 4-11 too) in the light of God's judgment on Rome. It can be deduced that John's Jewish and Gentile audiences have the same form of locution and the same type of illocution in Rev. 12-13. But the perlocutionary act by which John achieves certain intended effects in his audiences in addition to those achieved by the illocutionary act is different to both the Jewish and Gentile audiences. In short, it is not a matter of 'either ... or' but 'both ... and'. Therefore, the two lines of partial preterism do not exclude each other but should be taken into account conjointly.

M.A. (Biblical Studies) / The aim of this study was to investigate on the one hand Second Isaiah's employment of the creation tradition and monotheism motif and to establish whether a relation exists between them, and, on the other hand, whether in the use of these themes one can speak of a re-creation that Second Isaiah announces ...

This dissertation examines the function of God as a character, and how the characterization of God works within the narrative of the Gospel of Matthew. Chapter 1 presented a rationale for the study of God as a character. The purpose of the study and the current status of research has been stated. The study of existing scholarship provided a fair ground for current study. Chapter 2 presented discussions over the modern literary theory which is related to this study and specific application of the theory to the Gospel of Matthew. Employing the primary research and methodology presented in chapters 1 and 2, chapter 3 provided an exegetical analysis of passages in which God functions as a character. The passages included where (1) God speaks or acts, (2) the references to God occur directly, (3) the references to God occur indirectly, (4) God's activity is recognized explicitly, and (5) God's activity is recognized implicitly. In addition, specific Matthean terminology, which was related to this study, was discussed. Chapter 4 discussed God's relationship with other characters in Matthew and summarizes God's function as a character in the Gospel of Matthew. / This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from <a href="http://disexpress.umi.com/dxweb">http://disexpress.umi.com/dxweb</a> or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.

This dissertation examines the relationship between martyrdom and divine retribution against the martyr's persecutors in the book of Revelation. The argument is made that Revelation portrays martyrdom as an impetus of Divine retribution against the persecutors of the martyrs. Chapter 1 traces the trend in recent scholarship to view Revelation's portrayal of martyrdom as contributing to the conversion of the nations. Basic assumptions of this view are discussed, as well as some replies from traditionalists. Chapter 2 discusses the methodology and sources used to defend the thesis. A discussion of intertextuality in the book of Revelation leads to the conclusion that the Old Testament, and particularly the prophetic tradition of Israel, is the primary background. The genre analysis leads the author to adopt a modified idealist approach to the symbolism of the book. Chapter 3 argues that martyrdom is the confirmation of the saints' testimony against the persecutors of the church. It is argued that the concept of witness is drawn from the background of God's legal contest with the nations in the Old Testament prophets. The climax of the witnesses' testimony is their martyrdom. Chapter 4 argues that martyrdom determines the sentence against the persecutors based on the lex talionis. The persecutors of the church seal their own fate by striking down God's faithful witnesses. The evil of persecution that leads to martyrdom is exacerbated by the identification of Christ with his witnesses. The vindication of the martyrs is also the vindication of their witness to Christ. This dissertation contends that Revelation's theology of martyrdom should not be conformed to Paul's theology of suffering, but should be understood as a complement to it. John's encouragement is not that the blood of the martyrs is seed, but that the blood of the martyrs is precious to Christ, who will avenge it in God's time. / This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from <a href="http://disexpress.umi.com/dxweb">http://disexpress.umi.com/dxweb</a> or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.

M.A. (Greek) / Please refer to full text to view abstract

This dissertation argues that Book IV of the canonical Hebrew Psalter (Pss 90–106) sustains the hope that God will keep his covenant with David by installing a future king from David’s line. Chapter 1 introduces the debate, states the thesis, surveys the history of psalmic interpretation, and summarizes recent canonical views that see David either diminished or sustained in Book IV. Chapter 2 presents an eclectic canonical methodology that honors the five-book division, accounts for superscriptions, incipits, and closings, senses a broad narrative progression, acknowledges psalmic collections, recognizes lexical, thematic, and structural resonance beween psalms, and considers inner-biblical allusions. Chapter 3 explores the covenantal contradiction in Psalm 89 and proposes that Psalm 90 continues and complements the lament in Psalm 89 which questioned the character and reign of God due to the fallen Davidic throne and the severed Davidic line. Chapter 4 analyzes Psalms 90–92 and argues that a reimagined Moses enters Book IV to intercede for Israel (90) in response to the unfulfilled Davidic covenant in Psalm 89. Psalms 90–92 then allude to Deuteronomy 32–33 and progress from pained petition (90) to promised protection (91) to restored rejoicing (92). Chapter 5 explores the message and function of Psalm 101 and argues that its intra-book links, Davidic title, royal voice, lamenting tone, future orientation, inter-psalm allusions, and strategic placement make it a central psalm sustaining Davidic hope in Book IV. Chapter 6 explores the lexical and thematic resonance among Psalms 90, 102, and 103 and argues that the afflicted Davidide in Psalm 102 applies and echoes the plaintive prayer of Moses in Psalm 90 and that the Davidic praise in Psalm 103 answers both Psalms 90 and 102. Thus David is forgiven and restored along with the people in Psalm 103. Chapter 7 concludes by reviewing the evidence from each chapter and proposing that the overall structure and message of Book IV sustains the hope that God will keep his covenant with David.