Thesis (D. Th.)--University of Stellenbosch, 2004. / ENGLISH ABSTRACT: The difficulties attending the reading 2 Cor 10-13 are widely recognized. This dissertation aims to interpret the text by means of socio-rhetorical analysis and to investigate what its real purpose is. Our hypothesis is that this Pauline discourse aims at the Corinthians’ edification by defending his apostolic lifestyle and so giving them a good example of imitatio Christi, imitatio Pauli (Chapter 1). Chapter 2 surveys the recent studies of 2 Cor 10-13 from various approaches, viz. literary historical approach, historical approach, rhetorical approach, and ethical and social-scientific approach. Because of the limited results of each approach used alone, we need a multidimensional and multi-disciplinary method is required. Chapter 3 reconfigures the sociorhetorical approach developed by Robbins into a fourfold dimensional analysis for a more adequate reading of 2 Cor 10-13: a rhetorical analysis; an analysis of intertexture and rhetorolect; an analysis of social, cultural and ideological texture; and an analysis of sacred texture. Chapter 4 analyzes the rhetoric of 2 Cor 10-13. The four realities of the rhetorical situation are the invasion of the outsiders against Paul, the discontent of the insiders with Paul, the conflict concerning Paul’s support, and the plan of Paul’s upcoming visit. The rhetorical arrangement, as a deliberative argumentation but including judicial and epideictic elements, is summarized as follows: exordium and propositio (10:1-11); narratio (10:12-18); argumentatio (11:1-13:4); peroratio (13:5-10). The argumentatio marshals four arguments: what is the true character of the intruders? (11:1-21a); what is the servant of Christ like? (11:21b-12:10); who is whose benefactor? (12:11-19); what sort of man do they expect with Paul’s upcoming visit? (12:20-13:4). Chapter 5 discusses the intertexture and rhetorolect of 2 Cor 10-13. The discourse is thickly intertextured providing the vivid picture and the persuasive rationale for his arguments, and is woven of various rhetorolects. The main rhetorolect is prophetic, which focuses on Paul whom God has chosen to take leadership in the production of righteousness. By blending this rhetorolect with priestly, our text manifests that Paul, in weakness and sufferings, according to God’s call, is following the example of Christ.Chapter 6 explores the social, cultural and ideological textures in 2 Cor 10-13. In social texture, the discourse has a vision of acquiring cognitive abilities for the aim of transforming people so they may build a Christian community in faith until God transforms all. In cultural texture, the discourse utilizes the conventions of dominant culture, but rejects its central values and creates an antithetical set of values based on the crucified Christ. In ideological texture, the discourse presents the social ethos that opposes the dominant social order: it represents rather the interests of the socially weak. The Pauline discourse, however, legitimises his position of primary authority over the Corinthian Christians. Chapter 7 investigates the sacred texture in 2 Cor 10-13. The discourse establishes a theology which is balanced by the crucified and resurrected Christ. Christ’s crucifixion and resurrection is recapitulated in Paul’s apostleship, discipleship and servant-ship in the form of imitatio Christi, and must be reproduced in the Corinthian church in the form of imitatio Pauli. In the final assessment, the main purpose of 2 Cor 10-13 is defined as the edification of the Corinthian church through defending Paul’s apostolic lifestyle, which is characterized by the imitatio Christi. Paul’s lifestyle is derived from Christ who was crucified and resurrected by the power of God, demonstrating God’s power manifested in human weakness. Now it is the Corinthians’ turn to demonstrate the divine power manifested in their imitatio Pauli. / AFRIKAANSE OPSOMMING: Daar word algemeen aanvaar dat daar probleme is met die lees van 2 Kor. 10-13. Hierdie verhandeling probeer om deur middel van sosiaal-retoriese analise die teks te ontleed en die ware oogmerk daarvan te ondersoek. Die hipotese waarvan uitgegaan word, is dat die Pauliniese diskoers ingestel is op die geestelike opheffing van die Korintiërs deur sy verdediging van die apostoliese lewenstyl en deur vir hulle ’n goeie voorbeeld van imitatio Christi, imitatio Pauli te stel (Hoofstuk 1). Hoofstuk 2 bestudeer onlangse ondersoeke na 2 Kor. 10-13 vanuit verskillende benaderingshoeke, naamlik die literêrhistoriese benadering, die historiese benadering, die retoriese benadering, en etiese en sosiaalwetenskaplike benaderings. Die beperkte resultate wat die afsonderlike gebruik van elke benadering sou oplewer, vereis dat ’n multidimensionele en multidissiplinêre metode gebruik moet word. Hoofstuk 3 rekonfigureer die sosiaal-retoriese benadering wat deur Robbins ontwikkel is, tot ’n viervoudige dimensionele ontleding vir ’n vollediger lees van 2 Kor. 10-13: ’n retoriese analise; ’n analise van intertekstualiteit en reterolek; ’n analise van sosiale, kulturele en ideologiese intertekstualiteit; en ’n analise van gewyde tekstualiteit. Hoofstuk 4 ontleed die retoriek in 2 Kor. 10-13. Die vier realiteite van die retoriese situasie is die inval van die buitestanders teen Paulus, die ontevredenheid van lede van die binnekring jeens Paulus, die konflik met betrekking tot Paulus se ondersteuning, en die plan met betrekking tot Paulus se voorgenome besoek. Die retoriese skikking, as ’n beraadslagende betoog, maar met inbegrip van forensiese en epideiktiese elemente, word soos volg opgesom: exordium en propositio (10:1-11); narratio (10:12-18); argumentatio (11:1-13:4); peroratio (13:5-10). Die argumentatio behels leiding vir vier argumente: wat is die ware karakter van die indringers? (11:1-21a); waaraan ken ’n mens die dienaar van Christus uit? (11:21b-12:10; wie is wie se weldoener? (12:11-19); watter soort man verwag hulle met Paulus se voorgenome besoek? (12:20-13:4). Hoofstuk 5 bied ’n bespreking van die intertekstualiteit en reterolek van 2 Kor. 10-13. Die diskoers is ryklik voorsien van intertekste en verskaf so ’n duidelike prentjie en die grondrede vir sy argumente, wat uit verskeie reterolekte ineengeweef is. Die belangrikste reterolek isprofeties, en fokus op Paulus wat deur God uitgekies is om leierskap te aanvaar vir die voortbrenging van regverdigheid. Deur hierdie reterolek met die priesterlike te vermeng, gee ons teks blyke daarvan dat Paulus, in swakheid en lyding, volgens God se roeping, die voorbeeld van Christus volg. Hoofstuk 6 ondersoek die sosiale, kulturele en ideologiese tekstualiteit in 2 Kor. 10-13. In sosiale tekstualiteit het die diskoers ’n visie van die verkryging van die kognitiewe vermoëns wat nodig is vir die oogmerk van hervorming van mense sodat hulle ’n Christen-gemeenskap in die geloof kan bou totdat God almal nuut sal maak. In kulturele tekstualiteit gebruik die diskoers die konvensies van die dominante kultuur, maar verwerp die sentrale waardes daarvan en skep ’n stel antitetiese waardes gebaseer op die gekruisigde Christus. In ideologiese tekstualiteit bied die diskoers die sosiale ethos wat teen die dominante maatskaplike orde in verset is: dit verteenwoordig eerder die belange van dié wat maatskaplik swak is. Die Pauliniese diskoers legitimeer egter sy posisie as primêre gesag oor die Christene in Korinte. In hoofstuk 7 word die gewyde tekstualiteit van 2 Kor. 10-13 ondersoek. Die diskoers bring ’n teologie tot stand wat in ewewig is met die gekruisigde en opgestane Christus. Christus se kruisiging en opstanding word weergegee in Paulus se apostelskap, dissipelskap en dienaarskap in die vorm van imitatio Christi, en moet ook weergegee word in die kerk in Korinte in die vorm van imitatio Pauli. Ten slotte word die hoofdoel van 2 Kor 10-13 gedefinieer as die geestelike opheffing van die kerk in Korinte deur die verdediging van Paulus se apostoliese lewenstyl wat deur die imitatio Christi gekenmerk word. Paulus se lewenstyl is van Christus oorgeneem, wat gekruisig en weer opgewek is deur die krag van God, wat God se mag wat in menslike swakheid na vore kom, demonstreer. Nou is dit die Korintiërs se beurt om bewys te lewer van die goddelike krag deur hulle imitatio Pauli.

Thesis (D. Phil.)--University of Stellenbosch, 2005. / ENGLISH ABSTRACT: As modern society becomes more complex and diverse, a colonial reading paradigm is increasingly becoming less plausible and has reached a point at which it is no longer possible to play tricks with colonized peoples. It belongs to a period and expresses an outlook with which we can no longer identify. A new epoch in the field of reading has opened. What we see in a postcolonial paradigm is a radical shuffling of the cards into a new pattern. This study argues that a postcolonial assumption of a plurality of contexts of salvation is a liberating paradigm that proceeds along a path that includes the acceptance of the independence and separate character of the various religions and the avoidance of superordination-subordination relationships. It acknowledges and seeks to detect religious intolerance and to encourage an approach that celebrates human cultural diversity—a rainbow religion or religious landscape. In this study a colonial reading paradigm of the bible in general and the letter to the Hebrews in particular, is turned on its head and colonial conception of supersessionism – an absolute claim to superiority – rendered largely obsolete. It is no longer a case of business as usual. As the Christian assumption of absolute claims to superiority over non-Christian religions is increasingly becoming less plausible – in fact, obsolete – and no longer make sense to many people, collective and collaborative efforts are an ideal alternative. There is a need to create space for other religions to work in partnership with the Christian religion in our unprecedented communicational, democratic and pluralistic cultural contexts where we rub shoulders with devotees of non-Christian religions. A pluralistic form of religious environment, where there is no one religion with preferential privileges, is an ideal thing in our contexts. We need a different conceptualization of the role of religion, where non-Christian religions are viewed not as demonic, false or inferior, but as worthy colleagues in the religious quest. They are alternative and valid version of religious faith as well. The idea that the ultimate reality, the cosmic power, has dealt with only one segment of humankind, the Christian people, and that ideally there should be one, and only one, universal religion should be rejected. Moreover, for Christian people to be receptive to non-Christian religions does not entail abandoning or betraying the Christian religion. It simply entails appropriating insights previously unavailable to them. The idea that the Euro-American Christian theoretical line carries automatic evaluative judgements should now be regarded as decidedly outdated. / AFRIKAANSE OPSOMMING: In ‘n toenemend diverse en komplekse moderne samelewing is daar nie meer ruimte vir ’n koloniale lees-paradigma nie. Dit is trouens onwaarskynlik dat gekolonialiseerde mense (steeds) ’n rat voor die oë gedraai kan word. Sulke tye behoort tot die verlede en beliggaam ’n wêreldbeskouing waarmee nie langer geïdentifiseer kan word nie. ‘n Nuwe epog wat betref die lees van tekste is op die horison. Binne die post-koloniale paradigma bemerk mens ‘n radikale herposisionering van weë, en selfs nuwe weë. Hierdie studie betoog dat ’n post-koloniale veronderstelling van ’n verskeidenheid-van-kontekstevan- verlossing uiteindelik ’n bevrydende paradigma is, wat sigself beywer om die afsonderlike en onafhanklike karakter van ander godsdienste te aanvaar en enige magsverhoudinge tussen hulle te bestry. Dit wil enige vorm van religieuse onverdraagsaamheid hokslaan en die viering van kulturele diversiteit aanmoedig. In die studie word ’n koloniale lees-paradigma van die Bybel in die algemeen en die Hebreërbrief in besonder op sy kop gekeer, terwyl die idee van absolute koloniale super-heerskappy as uitgediend beskou word. Dit is gewis nie meer ’n geval van klakkelose berusting in die algemene gang van sake nie. Soos ‘n Christelike veronderstelling van absolute aanspraak vanuit ‘n magsposisie en heerskappy teenoor ander godsdienste al minder verantwoordbaar blyk te wees en vir baie eenvoudig nie meer sin maak nie, bied gesamentlike pogings nuwe en verfrissende alternatiewe. Daar is ’n behoefte om ruimte te skep vir ander godsdienste waarbinne hulle juis as vennote saam met Christene in vandag se ongekend kommunikatiewe, demokratiese en pluralisties-kulturele kontekste kan meewerk. ’n Pluralisties-religieuse omgewing – waar geen godsdiens enige spesiale bevoorregting bo ’n ander geniet nie – kan daarom as die ideaal in huidige kontekste beskou word. Hiervoor word egter ‘n ander begrippe-apparaat ten opsigte van die rol van religie benodig, waarmee nie-Christengelowiges nie as demonies, vervloek of minderwaardig beskou sal word nie, maar veel eerder as waardige vennote in die religieuse gesprek. Hul standpunte behoort as alternatiewe en ewe geldige perspektiewe erken en gerespekteer te word. Die idee dat die Almagtige, na wie almal vra, slegs by één bepaalde segment van die mensdom betrokke sou wees, naamlik by Christene, word heeltemal verwerp. Dieselfde geld die beywering en uiteindelike daarstel van één universele geloof. Christene se openheid teenoor andersgelowiges beteken egter allermins ’n verloëning van die Christelike evangelie. Die gedagtegang van hierdie studie impliseer bloot dat Christene voortdurend oop sal wees vir ander se religieuse insigte. Die idee dat ‘n Westerse teoretiese raamwerk outomaties waarde-oordele kan fel, word dus daarmee beslissend as gedateerd verklaar.

Thesis (DTh)--Stellenbosch University, 2003 / ENGLISH ABSTRACT: The dissertation is an answer to the question: How should the story of Naboth's land (I Kings 21) be theologically understood by a Khoi who is dispossessed of his/her land and kept on the periphery? The ftrst chapter consists of the hypothesis, the theological assumption of the research, a summary of existing research on the story of Naboth's land and the point of view from which a Khoi looks and listens to the story. The place, from which the story would be looked and listened to, the methodology, is followed by a list of concepts used in the research. The second chapter is an exposition of the hermeneutical position of the Khoi in the theological debate regarding land as a living space for humankind. Opinions from outside (European) and opinions from inside (Khoi) the living space of the Khoi are placed in contrast with one another to illustrate the divide between landed and landless people on the land. Against the European negation of their knowledge of God, the Khoi put their knowledge of God as their Supreme Being, Father and Ruler who has his abode in the clouds but who is always and everywhere powerfully present for the sake of humankind. Against the negation of their human dignity, the Khoi put the dignity of human beings as the creations of God. Against the violent invasion of their land, the Khoi put their viewpoint that human beings should live in peaceful coexistence with neighbours in their physical living space. Against those who violate their spatial identity, the Khoi affirms their identity as Khoi on the periphery of their land under foreign occupation. Against those who deny them a cultural living space, the Khoi establish their right on a cultural living space and their right to think and be heard in their mother tongue. The third chapter is a contribution to the theological debate regarding the story of the land of Naboth from the perspective of a dispossessed Khoi. The personal identities of individuals and of groups are discussed according to their relationships with fellow human beings with whom they had to share their living space. The identity of the city of lezreel as a physical and cultural living space is discussed in accordance with the attachments of Naboth and Ahab to it. Upon this discussion follows an exposition of land as communal possession (Naboth's living space) and land as private property (Ahab's living space). The purchase and the dispossession of ancestral land by Ahab to demote Naboth's family to the status of dependent subjects are identified as acts of violence. The dispossession of ancestral land caused Naboth and Elijah to protest against the violation of the spatial order because of God. The fourth chapter contains an exegesis of the story of the dispossession of the land of Naboth from the perspective of a dispossessed Khoi. The moral of the Khoi stories of the ancestral figure Heitsi Eibib determines the understanding of the story of the dispossession ofNaboth's land by Ahab. Chapter five is an exposition of the significance of the Khoi perspective for the theological understanding of the story of Naboth's land. Chapter six is a summary of the dissertation and shows other possibilities to further develop the theological debate regarding the dispossession ofNaboth's land. / AFRIKAANSE OPSOMMING: Die dissertasie is 'n antwoord op die vraag: Hoe moet die verhaal van Nabot se grond (I Konings 21) teologies verstaan word deur 'n Khoi wat van sylhaar grond onteien is en op die periferie gehou word? Die eerste hoofstuk omvat die vraagstelling, die teologiese begronding van die ondersoek, 'n kort opsomming oor bestaande navorsing oor die verhaal oor Naboth se grond en die plek vanwaar 'n Khoi die verhaal bekyk en beluister. Die plek vanwaar die verhaal bekyk en beluister word, naamlik, die metodologie, word gevolg deur 'n Iys van woorde wat in die ondersoek gebruik word. Die tweede hoofstuk is 'n uiteensetting van die hermeneutiese posisie van die Khoi in die teologiese debat oor die grond as 'n leefruimte vir die mens. Opinies van buite (Europese) en opinies van binne (Khoi) die leefruimte van die Khoi word teenoormekaar gestel om die skeiding tussen grondbesitters and grondlose mense te illustreer. Teenoor die Europese miskennings van die Khoi se kennis van God, stel die Khoi hul kennis van God as hul Opperwese, Vader en Heerser wat bokant die wolke woon maar altyd en orals magtig teenwoordig is ter wille van mense. Teenoor die miskenning van hul menswaardigneid, stel die Khoi die waardigheid van mense as God se skeppings. Teenoor die geweldadige inname van hulle leefruimte, stel die Khoi die standpunt van die vreedsame saambestaan van mense binne dieselfde fisiese leefruimte. Teenoor die standpunt van diegene wat hulle ruimtelike identiteit geweld aandoen, bevestig die Khoi hul identiteit as Khoi op die periferie van hulle land wat in vreemde besit is. Teenoor diegene wat hulle kulturele leefruimte geweld aandoen, vestig the Khoi hulle reg op 'n kulturele leefruimte en om te dink: en gehoor te word in hul moedertaal. Die derde hoofstuk is 'n bydrae tot die teologiese debat oor die verhaal van die grond van Nabot vanuit die perspektief van 'n onteiende Khoi. Die persoonlike identiteit van individue en groepe word bespreek in tenne van hulle verhoudinge tot medemense met wie hulle hul leefruimte moes dee!. Die stad lezreel se identiteit as fisiese en kulturele leefruimte word bespreek volgens die gehegdheid van Nabot en Agab daaraan. Hierop volg 'n uiteensetting van grond as gemeenskaplike leefruimte (Nabot se leefruimte) en grond as privaat eiendom (Agab se leefruimte). Die koop en onteiening van die erfgrond deur Agab om van Nabot se familie afhanklike onderdane te maak word as dade van geweld geidentifiseer. Die onteiening van erfgrond het veroorsaak dat Nabot en Elia protes aangeteken het teen die geweld teen die ruimtelike orde ter wille van God. Die vierde hoofstuk bevat die eksegese van die verhaal oor die onteieing van die grond van Nabot vanuit die perspektief van 'n onteinde Khoi. Die morele betekenis van die Khoi verhale oor Heitsi Eibib bepaal die verstaan van die verhaal van die onteiening en besetting van Nabot se grond deur Agab. Hoofstuk vyf is 'n uiteensetting van die betekenis van die Khoi perspektief op die verhaal van Nabot se grond vir teologiese denke. Hoofstuk ses is 'n opsorruning van die dissertasie en wys op moontlikhede hoe om die teologiese debat oor the onteiening van Nabot se grond verder te ontwikkel.

Thesis (DTh)--Stellenbosch University, 2005 / ENGLISH ABSTRACT: The narrow question is how best to translate into Lomwe the biblical Hebrew term [berith] 'covenant'. But this question draws in many other issues when the contextual nature of communication is taken into account. Using Leviticus 26 as a focus text, this study sketches a complete arc from the impact at world view level of covenant concepts in the original to impact at worldview level among present-day Lomwe-speakers in northern Mozambique. This study defends a definition of covenant in its ancient Near Eastern context as a chosen relationship of mutual obligation guaranteed by oath sanctions. A close reading of Leviticus 26 in its literary contexts highlights the integrating role of covenant in the Old Testament. Used for Yahweh and his people, covenant language stressed that the relationship was exclusive, secure, accountable and purposeful. However, Lomwe-speakers are traditionally matrilineal with no adequate analogs to ancient covenantal customs. Protestant Christians among them, who have not had the Old Testament in their language, show by their songs that they do not have a covenantal sense of their relationship to God, but see life as a journey of escape to heaven while under the threat of divine judgment. For the present experiment, volunteers preached from a translation of Leviticus 26 to their congregations. In the resulting recorded sermons, the covenant concepts emphasized were relationship and obligation (but not chosenness or oath sanctions), and exclusivity and accountability (but not security or purpose). To compensate, the study proposes specific steps for Bible translators and those involved in the broader teaching task of the churches, especially dwelling on the potential of using muloko wa Muluku, 'people of God' as an integrating framework. / AFRIKAANSE OPSOMMING: Die enger vraag is hoe 'n mens die Bybels-Hebreeuse term, [berith] 'verbond', die beste in Lomwe kan vertaal? Indien die konteksgebondenheid van kommunikasie in berekening gebring word, impliseer hierdie vraag egter 'n hele aantal ander strydvrae. Deur Levitikus as 'n fokusteks te gebruik, skets hierdie studie 'n volledige boog: van die impak op die vlak van die wereldbeskouing van verbondsbegrippe in die brontaal tot by die impak wat die vertaling van hierdie konsepte maak op die wereldbeskouing van die Lomwe sprekers in die noorde van Mosambiek. Hierdie ondersoek verdedig die volgende defmisie van verbond in 'n Ou Nabye Oosterse konteks: 'n Verbond is 'n vrywillig gekose verhouding met wedersyde verpligtinge wat gewaarborg is deur die sankie van eedswering. 'n Noukeurige lees van Levitikus 26 in sy literere kontekste beklemtoon die integrerende rol van verbond in die Ou Testament. As 'n konsep wat gebruik is vir die verhouding tussen Jahwe en sy mense, aksentueer verbond die feit dat die verhouding wat ter sprake is, eksklusief, veilig en doelgerig is, asook dat dit verantwoording impliseer. Lomwe sprekers is egter tradisioneel matrilineer en het geen instelling wat analoog is aan 'n verbondsverhouding nie. Die Protestanse Christene onder hulle wat ook nog nie 'n Ou Testament in hulle moedertaal het nie, gee in hulle liedere blyke daarvan dat hulle geen begrip het wat 'n verbondsverhouding met God beteken rue. Hulle sien die lewe as 'n ontvlugtingsreis na die hemel te midde van die swaard van 'n goddelike oordeel.Vir die buidige eksperiment bet vrywilliges vir bulle gemeentes gepreek uit 'n vertaling van Levitikus 26. In die preke wat op band opgeneem is, is die aspekte van verbond wat telkens beklemtoon is, die van verbouding and verpligting (nie die van nabyheid of die sanksies wat verband hou met eedswering nie), die van eksklusiwiteit en die doen van verantwoording (en nie die van sekuriteit en doelgerigtheid nie). Om te kompenseer stel die ondersoek stappe voor wat Bybelvertalers en mense wat betrokke is in die breere lerende taak van die kerke kan gebruik. Aan die potensiaal van die konsep muloko wa Muluku, 'God se mense' word besondere aandag gewy as integrerende raamwerk.

Thesis (DTh)--Stellenbosch University, 2001 / ENGLISH ABSTRACT: This study aims to interpret Romans 7 with special reference to the law. Both Romans 7 and the law in Paul are very difficult to understand. However, both are important for an understanding of Pauline theology and the gospel. In the past historical critical analyses were usually done in order to solve problematic passages like Romans 7 in Paul's letters. In this study a socio-rhetorical analysis is utilized. To start with, previous research is briefly dealt with in order obtain an overall picture of the understanding of the law in the past. From this overview more than ten problem areas are identified. Then, socio-rhetorical analysis is briefly explained. This is a multi-dimensional and multi-disciplinary method developed by Vernon Robbins, which sees the text as having various textures. In this research the method is utilized with some modifications. In chapter 4 the macrostructure of Romans is established by means of epistolary analysis and rhetorical analysis. Next, Rom. 7 is established as a rhetorical unit within Rom. 5-8 as the broader co-text of Rom. 7. After that the rhetorical situation of Romans is discussed, as well as some of Paul's rhetorical devices and styles. Finally, the rhetorical species of Romans is determined as deliberative rhetoric. From chapters 5 to 7, Rom. 7 is analyzed, using different textual analyses. In an analysis of inner texture repetitive-progressive texture, opening-middle-closing texture, and argumentative texture are discussed. Here an enthymemic analysis is used in order to chart Paul's argumentative flow of thought. From this it is concluded that Rom. 7: 1-6 is an analogy, which is an important tool for argumentation, and that the present tense in Rom. 7:14-25 functions as part of a combination of autobiographical-typical-rhetorical features for the purpose of argumentation. In the analysis of intertexture the scriptural intertexture is investigated: recitation with omission and thematic elaboration. In the cultural intertextual analysis some Jewish cultural intertextures are noted, namely, Rom. 7:8-10 as an allusion to both Gen. 3 and Exod. 3, Paul's usage of the "1," the law, slavery image, and the evil inclination. It is also interesting that Rom. 7: 15 & 19 and the "I" are allusions to Greek tragedy, sin as power, and slavery as Greco-Roman cultural intertexture. In analyzing the social intertexture it can be concluded that the marriage analogy is closer to Jewish marriage than to Greco-Roman marriage. The final analysis is an investigation of the theological texture. Here salvation history and the covenant of God are first dealt with in order to get to grips with Paul's theological world. Then, Pauline hamartiology, anthropology, and finally, nomism are investigated. The conclusion is that VOl-lOS' in Rom. 7 mostly denotes the universal moral law of God, both written and unwritten, not just the Mosaic law; though in some cases it denotes "principle" or "rule" as in vv. 21-25. Rom. 7 as a whole is a refutation of the objection or misunderstanding that might be raised regarding Paul's statements of the law in previous chapters. In Rom. 7 Paul elaborates the relationship between believers and the law, and the function of the law in relation to sin in an unregenerate person. In so doing, he vehemently denies that the law is sin, and vividly indicates the function of the law using his own experience. / AFRIKAANSE OPSOMMING: Hierdie navorsing fokus op Rom. 7 met spesifieke verwysing na die wet. Hoewel sowel die wet by Paulus en Rom. 7 moeilike onderwerpe is om te verstaan, is beide van besondere belang vir In verstaan van die teologie van Paulus en die evangelie. In die verlede is gewoonlik van histories-kritiese studies gebruik gemaak in die bestudering van sulke probleme. Hier word van In sosio-retoriese benadering gebruik gemaak. Daar word eers aandag gegee aan vorige navorsing om In beeld te kry van die wyse waarop die wet in die verlede verstaan is. Na aanleiding van hierdie oorsig word meer as tien probleemareas geidentifiseer. Vervolgens word In kort uiteensetting van sosio-retoriese analise gegee. Dit is In multidimensionele en multidissiplinere benadering wat deur Vernon Robbins ontwikkel is en wat In teks as In hegte eenheid van verskillende teksture sien. In hierdie studie word hierdie metode gebruik, ofskoon met In paar aanpassings. Die makrostruktuur van Romeine word in hoofstuk 4 met behulp van In epistolere en retoriese analise nagegaan. Daarna word Rom. 7 as In retoriese eenheid binne Rom. 5-8 as die breer ko-teks van Rom.7 aangedui. Vervolgens word die retoriese situasie van Romeine asook bepaalde retoriese tegnieke en strategiee van Paulus bespreek. Die standpunt word ingeneem dat Romeine as deliberatiewe retoriek beskou moet word. In hoofstukke 5 tot 7 word die verskillende teksture van Rom. 7 aan die orde gestel. Die herhalend-progressiewe tekstuur, begin-middel-slot tekstuur en die argumentatiewe tekstuur word ondersoek om die interne tekstuur vas te stel. In Analise van die ethumeme in die teks lewer ook In bydrae om die vloei van die argument te kan volg. Hieruit volg dat Rom. 7:1-6 as In analogie beskou moet word, wat In belangrike rniddel in argumentasie was. Verder kan afgelei word dat die teenswoordige tydsvorm in Rom. 7: 14-25 In onderdeel is van die kombinasie van outobiografies-tipies-retoriese kenmerke wat in argumentasie gebruik word. In die bestudering van die intertekstuur word aandag aan die volgende voorbeelde van skriftelike intertekstuur gegee: resitasie (met weglatings) en die uitbou van In tema. By die bestudering van die kulturele intertekstuele analise kom voorbeelde van Joodse intertekstuur aan die orde: Rom. 7:8-10 as toespeling op Gen. 3 en Eks. 3, Paulus se gebruik van die "ek", die wet, die beeld van slawe en die bose begeerte. Verder kan Rom.7:15, 19 en die "ek" as toespelings op Griekse tragedies, die sonde as mag, en slawemy as Grieks-Romeinse kulturele intertekstuur gesien kan word. Wat die sosiale intertekstuur betref word bevind dat die analogie van die huwelik meer verwantskap met die Joodse huwelik as met die Grieks- Romeinse huwelik vertoon. Ten slotte word die teologiese tekstuur ondersoek. Eers word aandag gegee aan die heilsgeskiedenis en die verbond van God om In begrip van die teologiese wereld van Paulus te verkry. Daama word die hamartologie, antropologie en ten slotte die wet by Paulus ondersoek. Daar word bevind dat VOl-lOS" in Rom. 7 meestal die universele morele wet van God, geskrewe en ongeskrewe, en nie net die wet van Moses nie, aandui. In bepaalde gevalle, soos in Rom.7:21-25, beteken dit "beginsel" of reel." Rom.7 is in sy geheel'n verwerping van die beswaar of misverstand wat na aanleiding van Paulus se uitsprake oor die wet in die vorige hoofstukke kon ontstaan het. Paulus stel in Rom.7 die verhouding tussen gelowiges en die wet aan die orde asook die funksie van die wet met betrekking tot sonde by die onbekeerde. Op hierdie wyse ontken hy ten sterkste dat die wet sonde is terwyl hy ook die funksie van die wet met behulp van sy eie ervaring uitbeeld.

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: 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)--Stellenbosch University, 1996. / ENGLISH ABSTRACT: This thesis deals with a reinvention of rhetorical criticism and its application to the parable discourse. The first part of this study examines the theoretical background of rhetoric, and shows that rhetoric emerged as a disciplinary discourse after mythos and logos, and was used as the first systematic hermeneutical method. Rhetoric has developed in two directions: influence and system. Influence study keeps to the tradition of classical rhetoric, while system study covers the system of rhetoric by integrating classical rhetoric with modern human and social sciences. Through this process, rhetorical criticism has been established as a theory and a method for biblical study. Its focus has shifted from rhetoric restrained to rhetoric revalued/reinvented, a shift toward social/practical criticism from hermeneutics. Moreover, rhetorical criticism has begun to treat text as a dialogic, collaborate art or social activity rather than as a mere instrument of persuasion in the monologic scheme of speaker-message-audience, and occupies a prime position in biblical studies in the mode of either one-dimensional or a comprehensive multi-dimensional approach. It is clear that there has been a shift in the application of rhetorical criticism from the performance of rhetorical discourse to its archaeology (inventio). The second part investigates the parable discourse. I suggest that Jesus' parables are net rhetorical discourses of either the dominant Jewish or the dominant Hellenistic-Roman culture. Rather, it is a rhetorical discourse of the Christian subculture. In addition, Jesus' parables in Matthew 13 are not merely grouped but woven into a textus which has a rhetorical structure centred on a basic unit (chreia) to be elaborated. The parable discourse thus takes the pattern of chreia elaboration, and occupies the representative position in Matthew. Against this background, this thesis formulates dialogic rhetoric, as a mode of reinvented rhetoric which deals with invention, for studying the rhetorical function of the parable discourse in Matt 13. Dialogic rhetoric combines Burkean pentadic criticism, Bakthinean dialogic and the social scientific approach. This method differs from the recent historico-critical reading, the semiotic reading, the pragmatic reading in the study of the parable discourse, and also from the structural study carried out by discourse (colon), chiastic and triadic analysis. Dialogic rhetorical criticism has two dimensions. Centripetal rhetoric investigates various rhetorical strategies such as chreia elaboration, figures of dialogism, honour and shame, spatial arrangement, and dyadic personality. Multiple scenes, agents, acts, agencies and purposes in the parable discourse provide a special opportunity for Burkean critique. Centrifugal rhetoric examines the relationship between the parable discourse and two groups of discourses. The first group includes Man 12:46-50 and Matt 13:54-58 which frame the parable discourse, and the second comprises Jesus' other great discourses which, together with the parable discourse, provide key elements within the chiasm of Matthew's Gospel. In final assessment, I define the nature of Christian culture as represented in the parable discourse in terms of response to the world. The parable discourse configures conversionist, revolutionist and gnostic- manipulationist responses, particularly to the Hellenistic-Roman world of the first century. Therefore, I propose that the parable discourse has the function of separating the disciples from the crowds, and then promoting the building of community. / AFRIKAANSE OPSOMMING: Hierdie proefskrif handel oor die herontdekking van retoriese kritiek en die toepassing daarvan op die gelykenis-materiaal, en val uiteen in twee afdelings: die teoretiese agtergrond van retoriek en die navorsing van gelykenis-materiaal. Die eerste afdeling van hierdie proefskrif behandel die teoretiese agtergrond van retoriek. Retoriek het ontwikkel as 'n dissiplinêre diskoers na mythos en logos, en het gefunksioneer as die eerste sistematiese hermeneutiese metode. Dit word tans op twee maniere nuut omskryf: die sogenaamde invloed-studie staan in die tradisie van klassieke retoriek, terwyl die sogenaamde sisteem-studie klassieke retoriek integreer met moderne menslike en sosiale wetenskappe. Die retoriese aard van Bybelse materiaal is vroeg reeds raakgesien, maar is nou algemeen bevestig. Retoriese kritiek as teorie en metode het ontwikkel vanaf beperkte retoriek na 'n herontdekte retoriek en word daarom nou beskou as sosiale aktivisme of praktiese kritiek op meta-hermeneutiese vlak. 'n Teks word deesdae beskou as dialogise, kollaboratiewe kuns of sosiale aktiwiteit eerder as oorredingsinstrument in die monologiese skema: spreker-boodskap-gehoor. Retoriese kritiek, hetsy as 'n enkelvoudige of 'n omvattende benadering, beklee dus 'n eersterangse posisie in die Bybelwetenskap. Dit is duidelik dat daar 'n ontwikkeling plaasgevind het in die toepassing van retoriek vanaf die performatiewe aard van die retoriese diskoers na die argeologie daarvan (inventio). Die tweede afdeling van hierdie proefskrif ondersoek die gelykenis-materiaal. Ek meen dat die gelykenisse van Jesus nie die retoriese diskoers van die dominante Joodse of Hellenisties-Romeinse kulture is nie, maar eerder die retoriese diskoers van die Christelike subkultuur. Verder is die gelykenisse in Matt 13 nie bloot saamgevoeg nie, maar ingeweef deur middel van 'n textus met 'n retoriese struktuur wat bestaan uit 'n basiese eenheid (chreia) met uitbreidings. Die gelykenis-materiaal neem dus die vorm aan van chreia uitbreiding, en neem die representatiewe posisie in Matteus in. Hierdie proefskrif postuleer dialogiese retoriek as 'n vorm van herontdekte retoriek, met klem op invention, vir die studie van die retoriese funksie van die gelykenisrede in Matt 13. So gesien, kombineer dialogiese retoriek Burke se vyfledige kritiek. Bakthin se dialogiese benadering en die sosiaal-wetenskaplike benadering. Hierdie metode word gekontrasteer met die onlangse histories-kritiese, semiotiese en pragmatiese benaderings in die gelykenis-navorsing, asook die strukturele benadering soos dit manifesteer in diskoers, chiastiese en triadiese analise. Dialogiese retoriese kritiek vertoon twee dimensies: sentripetaal en sentrifugaal. Sentripetale retoriek ondersoek verskeie retoriese strategieë soos chreia uitbreiding, dialogiese styl, eer en skande, ruimtelike inkleding en diadiese persoonlikheidstipes. 'n Veelvoud van plekke, agente, handelinge en bedoelinge in die gelykenis-materiaal maak die gelykenisrede besonder ontvanklik vir Burkeaanse kritiek. Sentrifugale retoriek ondersoek die verhouding tussen die gelykenisrede en twee ander diskoerse; Matt 12:46.50 en Matt 13:54-58 wat die gelykenisrede omraam, asook die ander toesprake van Jesus wat sleutelposisies binne die chiastiese struktuur van Matteus se Evangelie beklee. As finale bevinding, word die aard van die Christelike kultuur soos aangebied in die gelykenisrede in terme van 'n antwoord aan die wêreld gedefinieer. Die gelykenisrede artikuleer bekerings-, revolusie- en gnosties-manipulasie-reaksies in terme van die eerste- eeuse HeIlenisties-Romeinse wêreld. Gevolglik, stel ek voor dat die gelykenisrede die funksie vervul om die dissipels van die skare af te sonder, en om gemeenskapsbou te bevorder.

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.

Thesis (PhD)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: This study has focused on interpreting the Passover in the Exodus tradition as a narrative of origin and migration among the Tiv of Nigeria. The main aim of the study is to go beyond a theology of liberation from slavery and colonialism which has been the crux of the interpretation of Exodus to a theology of identity that commemorates the beginning of the migration from Egypt through the ritual festival of the Passover. The study has argued that one’s identity could be used as an indigenous interpretive resource to interpret the Passover in the Exodus tradition among the Tiv of Nigeria who are mostly from an oral context. By employing a literary and socio-rhetorical approach (cf. Robbins 1996a:1), the research has analyzed the inner-texture, inter-texture, socio-cultural and ideological/theological intertexture of the Passover text of Exodus 12:1-28. It is argued that the Passover tradition had to survive the onslaught of royal and priestly ideology evident in its changing character from being a family oriented feast (Ex. 12:1-28) to a centralized feast held in the temple in Jerusalem. Despite the onslaught, the Passover prevailed as a family feast in the end and theology triumphed over ideology – in a manner of speaking. The different stages of development and celebration of the Passover in biblical times from family/non-priestly to priestly and centralized feast in the temple is also regarded as a clue to its survival of the onslaught of royal and priestly ideology. The socio-rhetorical approach is deemed appropriate for the interpretation of the Passover in the Exodus tradition to an orality-based audience such as the Tiv of Nigeria especially in terms of the oral-scribal intertexture. The approach is relevant to the oral community because it integrates the text with history and the readers to enable readers of any given text to interact with it using their context full of different life experiences to come up with new and informed interpretations that are meaningful and appropriate to them. Thus, the study has argued that oral discourse should work hand-in-hand with the written as far as the interpretation of the Exodus and Passover (Ex. 12:1-28) among oral cultures such as the Tiv are concerned. Readers and interpreters of the Passover tradition are enjoined to keep their eyes open to detect oral elements in the literary text and carry out interpretations of portions of the written text that cannot be explained through literary devices by taking into account orality. The study has also registered the need to pay more attention to a theological approach that appreciates readers from an oral culture and their interpretation of and interaction with the written text when placed side by side with the reader’s oral text that is full of stories of origin and migration, identity, life experiences. Furthermore, the multidimensional approach by Robbins (1996a & 1996b) has been employed to analyze the texture of Exodus 12:1-28 and its parallel texts in the Pentateuch, Prophets (Former and Latter) and the Writings. Eleven pericopes on the Passover were identified that stretch from the Pentateuch to the Latter Prophets and they cut across the three biblical legal codes namely the Covenant Code (Ex. 23:14-19), the Holiness Code (Lev. 23:5-8) and the Deuteronomic Code (Deut. 16:1-8). The pericopes also span non-priestly texts (Ex. 12:1-28) and priestly texts (Ex. 34:18-26; Num. 9:1-14; 28:16-25). In another sense, the Passover texts could be said to cover the Deuteronomistic text (Jos. 5:10-12; 2 Kg. 23:21-23), Chronist text (2 Chron. 35:1-18) and the Latter Prophets (Ezek. 45:21-24). By analyzing the Passover text of Exodus 12:1-28 against the backdrop of parallel texts in the Old Testament, the study has also identified eight variables in the texts on the Passover namely different terminologies, place, date, sacrifice, preparation, officials and different links between the Passover and unleavened bread as well as different links between the Passover and the Exodus tradition. The eight variables demonstrate that the Passover has a dynamic and ongoing character; as such, it should be interpreted as a ritual festival that commemorates the beginning of the migration of a chosen people out of slavery in Egypt. However, it should also be seen as a festival commemorating the identity of celebrants with different ideologies, cultures, religious ideas, and life circumstances over time and in different contexts. The different modes of celebrating or interpreting the Passover in different periods and contexts to different audiences with different needs have shown that the narratives of origin and migration of the Tiv could be used as an indigenous interpretive resource for the interpretation of the Passover in the Exodus tradition among people from an oral culture. In addition, the Passover should be interpreted as an ongoing ritual commemoration of the beginning of the migration from Egypt to mark the identity of celebrants in different contexts and cultures. In this way, as the Tiv people celebrate their New Yam festival at the family level or the annual Tiv Day at a centralized place to commemorate their origin as a people that migrated from Congo via Swem in the Cameroon plains to their present home in Benue-Nigeria, fresh memories would be evoked of the Passover festival commemorating the liberation from Egypt to create hope of future survival in present celebrants. / AFRIKAANSE OPSOMMING: Hierdie proefskrif fokus op die interpretasie van die Paasfees binne die Eksodustradisie as ‘n verhaal aangaande oorsprong en migrasie onder die Tiv van Nigerië. Die hoofdoel van die studie is om verder te gaan as die gebruiklike kontekstualisering van Eksodus as bevrydingsteologie van slawerny en kolonialisme en om ‘n teologiese interpretasie te ontwikkel wat identiteit in ag neem met die herdenking van die begin van die migrasie vanuit Egipte tydens die rituele viering van die Paasfees. In die proefskrif word geargumenteer dat identiteit gebruik kan word as ‘n inheemse bron vir die interpretasie van die Paasfees onder die Tiv wat ‘n sterk mondelinge kultuur het. Daar is gebruik gemaak van Vernon Robbins (1996a) se sosio-retoriese metodologie en sodoende is aandag verleen aan die “inner” en “inter-texture”, sowel as die sosio-kulturele en ideologies-teologiese intertekste van die Paasfees in Eksodus 12: 1-28. Dit word aangetoon hoe die Paasfeestradisie die ideologiese aanslae van koninklike en priesterlike ideologieë moes weerstaan toe koning Josia dit van ‘n familiefees verander het na ‘n gesentraliseerde fees by die tempel in Jerusalem. Ten spyte van hierdie aanslag het die Paasfees tog as familiefees oorleef en kan dit as ‘n voorbeeld gebruik word van hoe teologie ideologie te bowe kan kom. In die Ou Testament kan verskillende fases van ontwikkeling en viering van die Paasfees vanaf ‘n familiefees na ‘n priesterlik gedomineerde sentrale fees by die tempel in Jerusalem onderskei word en dit verleen ‘n aanduiding van hoe die priestelike en koninklike ideologiese aanslag oorwin is. Binne die sosio-retoriese benadering is die sogenaamde “oral-scribal intertexture” van besondere toepassing vir die interpretasie van die Paasfees in die Eksodustradisie binne ‘n mondelinge kultuur soos die van die Tiv in Nigerië. Die eksegetiese benadering is juis van toepassing binne ‘n mondelinge kultuur omdat die teks teen die agtergrond van mondelinge oorlewering verstaan word en die Tiv-lesers in staat stel om dit binne hulle eie konteks met hulle eie lewenservaring in verband te bring. Robbins (1996a & 1996b) se multidimensionele benadering is benut om die teks van Eksodus 12: 1 – 28 te analiseer, sowel as die parallele tekste in die Pentateug, Profete (Vroeëre en Latere) en die Geskrifte. Sodoende is elf intertekste geïdentifiseer wat met die Paasfees verband hou: voorbeelde is gevind in al drie belangrikste regsversamelings in die Ou Testament, naamlik die Verbondsboek (Eks 23:14-19), die Heiligheidswette (Lev 23:5-8) en die Deuteronomiese kodeks (Deut 16: 1-8). Daarmee saam is beide nie-priesterlike tekste (Eks 12: 1-28) sowel as priesterlike tektste (Eks 34:18-26; Num 9:1-14; 28:16-25) in ag geneem, asook Deuteronomistiese gedeeltes (Jos 5:10-12; 2 Kon 23: 21-23), ‘n Kronistiese teks (2 Kron 35: 1-18) en die latere profete (Eseg 45:21 24). Die ondersoek na die bestaande navorsing oor die Paasfees het agt veranderlikes geïdentifiseer wat ook binne die eie teksinterpretasie benut is: uiteenlopende terminologie, plek, datum, offerhande, voorbereiding, amptenare, verskillende bande tussen die Paasfees en die Fees van die Ongesuurde Brode en verskillende verbande tussen die Paasfees en die Eksodustradisie. Hierdie agt veranderlikes demonstreer hoe die Paasfees dinamies voortbestaan het en ook hoe dit verstaan kan word as ‘n feesritueel wat die aanvang van die migrasie uit die Egiptiese slawerny herdenk. Die navorsing het aangetoon hoe die verskillende maniere van paasviering verband hou met verskillende intepretasies van die Paasfees binne opeenvolgende periodes, kontekste, gehore en behoeftes. Daarom word die gevolgtrekking gemaak dat die verhale van oorsprong en migrasie van die Tiv benut kan word as ‘n inheemse bron vir die intepretasie van die Paasfees in die Eksodustradisie. Die proefskrif bevind ook dat dit belangrik is om daarop te let dat die klem val op die voortgaande rituele herdenking van die begin van die verhaal oor migrasie uit Egipte wat van besondere belang vir die identiteit van die feesgangers is – te midde van verskillende kontekste, kulture en ideologieë. Op ‘n soortgelyke manier vier die Tiv hulle “New Yam Festival” as ‘n familiefees en hulle nasionale Tiv Dag by ‘n gesentraliseerde plek as herdenking van hulle oorsprong as ‘n groep wat migreer het vanaf die Kongo via die Swemberg in die Kameroen na hulle huidige blyplek in Benue, Nigerië. Hiermee word die Paasfees ruimer as bevrydingsteologie herinterpreteer en skep dit nuwe hoop op die toekoms vir die deelnemers aan die feesviering.