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Dissipelskap: 'n uitdaging vir die Kerk van die een-en-twintigste eeu na aanleiding van die Markus-evangelieOktober, Pedro Aden 03 1900 (has links)
Thesis (MPhil (Old and New Testament. Bible Interpretation))--University of Stellenbosch, 2006. / This study deals with discipleship as a challenge to the church in the twenty first century, with the Gospel of Mark as a starting-point. Discipleship is after all the heart of the Gospel of Jesus Christ. It embraces the whole of the church’s existence; identity and integrity. Evans (2001:30) exclaims: “To be a true disciple, one must accept the fate of the Master; and the Master’s fate is inextricably bound up with his identity, purpose, and mission. True Discipleship cannot emerge in isolation from true Christology.”
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Die aoristos en imperfektum in die Handelinge van die ApostelsVan Alten, H. H. 03 1900 (has links)
Thesis (MA)--Stellenbosch University, 2005. / ENGLISH ABSTRACT: Those who follow the research of the last century concerning verbal aspect, will realize
the importance of this topic for the understanding of the input of the author / speaker in
the written or spoken word, because verbal aspect gives the specific view of the author /
speaker on an action. However, the input of the author is not unqualified, but takes place
within certain grammatical and contextual parameters. Within these parameters the
author has the freedom to give actions which occur within the written or spoken word, a
specific colour.
As a result of short definitions of the aspect of the different Greek tenses, I was able to
identify six different aspectual uses for both the aorist and the imperfect which agreed
with the chosen definitions. The Acts of the Apostles was used to test the tenability of the
definitions and the aspectual uses. Only with extensive analysis can the theory be
confirmed. Apart from the fact that Acts is an extensive book, it has the additional
advantage that the writer regularly alternates between different genres (narrative and speech). In this way the analysis of the theory can be concentrated further by
investigating whether aspectual changes occur between the different genres.
Analysis of the proposed theory demonstrated firstly that the author does not use the
Greek tenses haphazardly, but that he consciously makes use of the aorist and imperfect
indicative. The aorist is used especially to represent events or acts in totality and as
completed; the imperfect is used to represent events or acts in progress and as processes.
The analysis also confirmed that the author applies the aorist and the imperfect in
different ways. The identified aspectual uses of both these tenses could be recognized
throughout the whole book. Although the author probably did not work with definitions
and aspectual uses, he was clearly aware of verbal aspect and the different ways in which
an action can be portrayed. The analysis finally demonstrated that a change in genre
(from narrative to speech or the other way round) often also effects a change in verbal
aspect. In this way the author portrays his specific view on actions within their context.
The most frequent aspectual use of the aorist, is the aorist used to portray acts as
completed actions in their totality (in both narratives and speeches) and the aorist to
portray the key moments of the story (largely in narratives). The most frequent aspectual
use of the imperfect, is the imperfect to show actions in progress (often in narratives) and
the imperfect to sketch the background (largely in narratives). From the above we can
draw the conclusion that the author of Acts uses the aorist and imperfect aspectually,
while also considering the alternation between genres. / AFRIKAANSE OPSOMMING: Wie die navorsing van die laaste eeu oor verbale aspek in die Griekse werkwoord nagaan,
kry 'n besef van die belang van hierdie onderwerp vir die verstaan van die skrywer /
spreker se inset in die geskrewe of gesproke woord. Verbale aspek gee naamlik die
spesifieke perspektief van die skrywer / spreker op die handeling weer. Die inset van die
skrywer is egter nie ongekwalifiseerd nie, maar vind plaas binne bepaalde grammatikale
en kontekstuele merkers. Binne hierdie merkers het die skrywer die vryheid om aan
handelinge, wat binne die geskrewe of gesproke woord voorkom, 'n spesifieke kleur te
gee.
Na aanleiding van kort definisies van die aspek van die verskillende Griekse tydvorme,
spesifiek die aoristos en die imperfektum, was ek in staat om ses aspektuele gebruike
onder beide die aoristos en die imperfektum te identifiseer wat in ooreenstemming was
met die gekose definisies. Handelinge van die Apostels moes dien as toetsingsmateriaal
vir die houdbaarheid van die definisies en die aspektuele gebruike. Slegs deur
omvangryke analise kan die teorie bevestig word. Behalwe dat Handelinge 'n
omvangryke boek is, het dit verder die voordeel dat die skrywer op 'n gereelde basis
tussen genres (narratief en redevoering) wissel. Op dié manier kan die analise van die
teorie verder toegespits word om te ondersoek of daar aspektuele veranderinge optree
tussen die verskillende genres.
Die analise van die voorgestelde teorie het eerstens aangetoon dat die skrywer nie slegs
lukraak van Griekse tydvorme gebruik maak nie, maar bewustelik met onderskeidelik die
aoristos en die imperfektum indikatief omgaan. Die aoristos word veral gebruik om
gebeure of handelinge in totaliteit weer te gee en as voltooid voor te stel; die
imperfektum word gebruik om gebeure of handelinge in hul voortgang weer te gee en as
proses voor te stel. Die analise het tweedens bevestig dat die skrywer beide die aoristos
en die imperfektum aspektueel verskillend aanwend. Die geïdentifiseerde aspektuele
gebruike van beide hierdie tydvorme kon deur die hele boek herken word. Alhoewel die
skrywer waarskynlik nie met definisies en aspektuele gebruike gewerk het nie, was hy duidelik bewus van verbale aspek en die verskillende maniere waarop 'n handeling
weergegee kan word. Die analise het derdens getoon dat 'n verandering van genre (van
narratief na redevoering of andersom) meestalook 'n verandering van verbale aspek te
weeg bring. Op hierdie manier gee die skrywer dus sy spesifieke perspektief op
handelinge binne hul konteks weer.
Die mees frekwente aspektuele gebruike vir die aoristos is die aoristos om handelinge as
voltooide aksies in hulle totaliteit weer te gee (verdeel tussen narratiewe en redevoerings)
en die aoristos om die hoofmomente van die verhaal weer te gee (grotendeels in
narratiewe). Die mees frekwente aspektuele gebruike vir die imperfektum is die
imperfektum om voortgaande aksies aan te toon (dikwels in narratiewe) en die
imperfektum om agtergrond te skilder (grotendeels in narratiewe). Ons kan dus die
gevolgtrekking maak dat die skrywer van Handelinge die aoristos en imperfektum
aspektueel aanwend, en daarbyook afwisseling tussen verskillende genres in ag neem.
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Reading the creation narrative in Genesis 1-2:4a against its ancient Near Eastern backgroundDyssel, Allan 03 1900 (has links)
Thesis (MPhil (Ancient Studies. Centre for Bible Interpretation and Translation in Africa))--University of Stellenbosch, 2007. / Reading the creation narratives in Genesis 1 and 2, one encounters two totally
different renditions. The two creation narratives agree that God created the universe
and that God blesses his creation in abundance. But why did the Hebrews need two
creation stories so different in style? Gen. 1-2:4a seized my interest and I wanted to
explore not only the milieu in which it was written, but also to read it against the
creation narratives of the ancient Near East. The research was done religioushistorically.
An insight had to be gained in the function and role of mythology within a cultural
system and after distinguishing between folk sagas, legends and myths, different
types of myths, as well as some perspectives on myths had to be investigated.
Creation themes such as creation by birth, by struggle or victory, by action or activity
as well as creation through the spoken word were encountered in the various creation
narratives studied. Ancient Near East cosmogonies such as the variety of Egyptian
cosmogonies, as well as Mesopotamian creation epics have been considered. Hittite
myths were also considered, but here the result was the discovery of an extended
pantheon with virtually no creation references. Thereafter I have concentrated on the
cosmogony of the Hebrew Bible and the position, structure and understanding of Gen.
1-2:4a. Most creation stories revert to bloody violence between the gods. The God of
the Hebrews is a God of order – from chaos he creates more than order, he creates
beauty. The subsequent survey of the conception of humankind in the near Ancient
East, proved to be varied as well as interesting, some with remarkable parallels.
My interest was extended to placing the creation narrative of Gen. 1-2:4a in the
modern era, by attempting to gain insight into the “Big Bang” theory, as well as
Creationism and Evolution movements. Many motives were deducted by the research,
but the idea of God creating in a “Godly” manner (bārā') and not merely give order to
pre-created creations through struggle was unique. Human beings were created as
the pinnacle of creation, and made to live in a relationship with their Creator.
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The so-called Isaiah- “Denkschrift" (6:1-9:6) : an exegetical-historical studyEsterhuizen, Liza 03 1900 (has links)
Theses (MPhil (Ancient Studies. Centre for Bible Interpretation and Translation in Africa))--University of Stellenbosch, 2007. / The so-called Isaiah Denkschrift (Isa 6:1-9:6) is seen by many scholars as the personal
memoirs of the prophet during the time of the Syro-Ephraimitic war. The aim of this
study is to investigate the related issues in this periscope within the framework of the
Denkschrift. The aim of this study is to investigate the phenomenon of prophecy in
the Ancient Near East and to study how this phenomenon manifests in Isa 6:1-9:6.
This study examines the biblical and non- biblical literature relating to this
phenomenon with the objective to gain an understanding of the text and the world
behind the text. The exegetical process of the study also studied the historical
background as it is found in the Denkchrift (Isa 6:1-9:6). The literature investigation
of the study focuses on prophecy as it is found in the Hebrew Bible as well as in
cross-cultural settings such as the West Semitic, Old Babylonian, Neo- Assyrian and
Egypt cultures. It is eminent that in the Ancient Near East prophecy in the different
cultures shows parallels and differences in the manifestation thereof.
Within the corpus of the phenomenon of prophecy in the Ancient Near East, the study
analyses the calling of Isaiah to become a prophet to the people of Judah. Isaiah 6
reports the prophetâ s vision of the heavenly divine council, his purification and the
commission to prevent the repentance of the people and the resolve of Yahweh to
punish them. Another unit within the Denkschrift addresses the symbolic action
behind the naming of Isaiahâ s children within the Syro-Ephraimitic crisis. Chapters
7:3 and 8:1-4 records the circumstances surrounding the symbolism as part of Isaiahâ s
prophecy when he prophecy to king Ahaz. The interlinking relationship between
Isaiah and king Ahaz is visible in the Denkschrift as an issue in the understanding of
Isaiahâ s prophecy and speeches. Chapter 7, 8 and 9 records the tension in the
relationship and the study explores the significance thereof in the pending crisis. The
literature study shows that this relationship can be interpreted in different ways and
the aim is to compare these literary findings. The investigation of Isaiah 6:1-9:6
construe a prophetic message of disaster, judgement and doom but similarly also
presents a message of promises, hope and future expectations. This message is still a
message needed in a modern world today.
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Strome lewende water : 'n interpretasie van Johannes 7:37-39 met verwysing na die huttefees, vir die konteks van wit Suid-Afrikaners in die 21e eeuVavruch, Shani Elsje 03 1900 (has links)
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.
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The transformative ethos of Ephesians 5:21-33 and its implications for a contemporary South African contextAdams, David 03 1900 (has links)
Thesis (MPhil)--Stellenbosch University, 2003. / ENGLISH ABSTRACT: The New Testament passage that treats the dynamics of the marriage relationship most
extensively is Ephesians 5:21-33. This passage is embedded in the Ephesian domestic
code, which employs a conventional form used widely in the first-century Mediterranean
world and which consequently reflects a patriarchal hierarchy. Does this, however, imply that
Ephesians is advocating a marriage relationship that is patriarchal and hierarchical, or does
this passage point beyond the particular first-century cultural context to a loftier ideal?
Scholars are today divided in their assessments of Ephesians 5:21-33. Some regard the
passage as a reactionary accommodation to the status quo, while others excuse this social
conformity as being necessitated by a struggle for survival in a hostile first-century world.
This thesis seeks to re-read Ephesians 5:21-33 rhetorically against the background of the
socio-historical context of the first-century Mediterranean world and prevailing perspectives
on the status of women, domestic social structures, and marriage. It takes into consideration
the general rhetorical thrust of Ephesians as a whole, the particular way in which Ephesians
5:21-33 is framed textually, as well as the structure, content and uniquely Christological
context. Such a re-reading shows that the conventional household code of the first century is
in fact infused with a radical transformative ethos which subtely, but significantly, challenges
the patriarchal hierarchy. For, it invites readers to step into a new, alternative reality in
Christ, thereby entering a place of ongoing reorientation in their marriage relationships,
embracing an attitude of mutual submission and other-centred service towards each othera
marriage relationship modeled on the relationship between Christ and the church.
This points to the conclusion that it is this transformative ethos in Ephesians 5:21-33 that is
transculturally normative rather than the first-century patriarchal hierarchy in which it is
embedded. This has profound implications for pastoral ministry in present-day South Africa,
for readers from more traditional backgrounds often read this passage as simply reinforcing
the patriarch ally hierarchical status quo, while readers from less traditional backgrounds may
tend merely to dismiss it as archaic and irrelevant. In reality, the transformative ethos of
Ephesians 5:21-33 provides an ongoing challenge to both authoritarian hierarchical marriage
structures on the one hand, and laissez faire egalitarian marriage relationships on the other,
while holding out a compelling vision - a vision of a magnificent other-centred marriage
partnership under the lordship of Christ. / AFRIKAANSE OPSOMMING: Efesiërs 5:21-33 is by uitstek dié gedeelte in die Nuwe Testament wat die dinamika van die
huweliksverhouding op die mees uitgebreide wyse behandel. Hierdie gedeelte is
onlosmaaklik verbonde aan die Efesiese huisreëls, wat weer gebaseer is op die
konvensionele vorm wydverspreid in die eerste-eeuse Mediterreense wêreld, en weerspieël
gevolglik 'n patriargale hiërargie. Die vraag is egter of hierdeur geïmpliseer word dat
Efesiërs 'n patriargale en hiërargiese huweliksverhouding verkondig, of wys hierdie gedeelte,
verby die bepaalde eerste-eeuse kulturele konteks heen, na 'n hoër ideaal? Geleerdes is
vandag verdeeld in hulle beoordeling van Efesiërs 5:21-33. Sommige beskou die gedeelte
as 'n behoudende aanpassing van die status quo, terwyl ander hierdie sosiale
behoudendheid verskoon as genoodsaak deur die stryd om oorlewing in 'n vyandige eersteeeuse
wêreld.
Hierdie tesis beoog om Efesiërs 5:21-33 retories te herlees teen die agtergrond van die
sosio-historiese konteks van die eerste-eeuse Mediterreense wêreld en die heersende
sienings van die status van vroue, huishoudelik-sosiale strukture en die huwelik. Dit neem in
aanmerking die algemene retoriese strekking van Efesiërs as geheel, die bepaalde tekstuele
omraming van Efesiërs 5:21-33, sowel as die struktuur, inhoud en unieke Christologiese
konteks. So 'n herlees toon dat die konvensionele huishoudelike kode van die eerste eeu in
werklikheid besiel was met 'n radikaal herskeppende etos wat op subtiele, maar
betekenisvolle, wyse die patriargale hiërargie uitdaag. Want, dit nooi lesers om 'n nuwe,
alternatiewe werklikheid in Christus te betree vanwaar hulle hulself voortdurend kan
heroriënteer in hul huweliksverhouding, en 'n houding van wedersydse onderworpenheid en
ander-gesentreerde diens aan mekaar aanvaar - 'n huweliksverhouding gemodelleer op die
verhouding tussen Christus en die kerk.
Só 'n herlees lei tot die gevolgtrekking dat dit hierdie herskeppende etos van Efesiërs 5:21-
33 is wat transkultureel normatief is, eerder as die eerste-eeuse patriargale hiërargie
waaraan dit onlosmaaklik verbonde is. Dit bring diepgaande implikasies vir die pastorale
bediening in die hedendaagse Suid-Afrika mee, want lesers met 'n meer tradisionele
agtergrond lees dié gedeelte dikwels as 'n versterking van die patriargale, hiërargiese status
quo, terwyl lesers met 'n minder tradisionele agtergrond mag neig om die gedeelte bloot af te
maak as argaïes en irrelevant. In werklikheid voorsien die herskeppende etos van Efesiërs
5:21-33 'n volgehoue uitdaging aan beide outoritêr-hiërargiese huwelikstrukture aan die een
kant, en laissez faire gelykmakende huweliksverhoudinge aan die ander kant, terwyl dit 'n
dwingende visie voorhou - 'n visie van 'n heerlike ander-gesentreerde huweliksvennootskap
onder die heerskappy van Christus.
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