One of the major issues which continues to receive attention in New Testament studies is the debate over the occasion and purpose of Romans. The present exegetical study enters into the "Romans Debate" by focusing on the text of Romans 14:1. It is our thesis that here Paul appeals to the predominantly Gentile Christian "strong" ones in Rome to exercise vigorous acceptance of the predominantly Jewish Christian "weak in faith" who, although sharing in the righteousness of God in Christ, continue to exhibit scruples about food and calendar laws. Our study contributes to the current debate by confirming the plausibility of a concrete situation in Rome which warranted the address of this text. We also demonstrate how our interpretation harmonizes with the major themes of the letter, which are clearly concerned with the relationship between Jew and Gentile in the redemptive historical moment inaugurated by God's action in Christ. By establishing the existence of a significant dimension of Jewish-Gentile relations in Rome, we enable a clearer understanding of Paul's motivation for writing not only the text in question, and the pericope which it introduces, but the entire letter. / Thesis / Master of Arts (MA)

The thesis of this dissertation is that the picture of the New Jerusalem in Revelation draws upon antecedent Jerusalem/Zion theology to provide a meaningful depiction of the final state of believers in Jesus as both communion with God and life as a community. <p> This biblical theological study uses a canonical approach that includes an examination of extra-biblical Second Temple literature as an aid to accessing NT understandings of OT texts. Previous studies of Jerusalem do not cover the entire canon, focus on historical or literary issues rather than theology, or access only OT texts clearly alluded to in Rev 21-22 rather than the entire theological tradition about Jerusalem, which culminates in the "New" Jerusalem</p> <p> The Pentateuch foresees Jerusalem's role as place of contact between God and Israel. In the Historical Books, David completes the conquest of Canaan by taking Jerusalem and establishing YHWH's cult there. But because of the sin of the kings and people God abandons the city for a time. Jerusalem after the return from exile is still less than ideal. In the Psalms, Jerusalem is depicted as God's inviolable holy mountain. The prophets proclaim punishment for sinful Jerusalem but future restoration to the kind of ideal state described in the Psalms. Jerusalem/Zion can be seen as the ultimate goal of both the First and Second Exoduses. </p> <p> Non-canonical Second Temple literature emphasizes the pre-Davidic role of Zion as place of God's contact with humanity. The Babylonians could not have taken the city without God's co-operation, and even then, the Temple furnishings were secretly preserved. Zion's cosmic importance and eschatological role are often emphasized, with emergence of belief in a heavenly Jerusalem.</p> <p> eschatological role are often emphasized, with emergence of belief in a heavenly Jerusalem. In the New Testament, earthly Jerusalem rejects the Messiah, and so forfeits its role as link to glorious eschatological Jerusalem. Old Testament prophecies of renewal are instead fulfilled in the resurrection of Jesus, emergence of the church, and ultimately the New Jerusalem.</p> <p> of deep intimacy with God, community among all believers, intense experience of life, and complete eternal safety from sin and evil. This was God's plan since creation. Jerusalem as the goal and focus of God's people on their journey towards him in the Old Testament foreshadows the New Jerusalem as their destination at the end of the age.</p> <p> The dissertation closes with suggestions for practical application and further study.</p> / Thesis / Doctor of Philosophy (PhD)

By employing a method for comparing and assessing linguistic frameworks, this dissertation will demonstrate that the study of New Testament Greek requires a paradigm change from the limitations of traditional grammar to the more comprehensive approach and methodological clarity of the most recent research into language consistent with modern linguistic theory. This point is argued based on the method developed in chapter 3 that compares, contrasts, and assesses linguistic frameworks. Christopher S. Butler's Structure and Function laid much of the foundation within modern linguistic theory for the kind of work that this dissertation seeks to do. The purpose of this method is to determine which approach is more comprehensive and methodologically clearer on the basis of the questions contained therein. The questions themselves are intended to be exploratory' of both approaches and framed to highlight responses from both approaches as possible. The focus of the method considers each approach as a whole, from specific examples within grammar and exegesis. The overall conclusion that will be made is that traditional grammar is limited in comparison to the more comprehensive approach and methodological clarity consistent with the most recent research into language from modern linguistic theory. Neither of these approaches is perfect—or claims to be—and the analysis presented in the pages that follow in no way intends to communicate that. Nevertheless, this dissertation hopes to encourage traditional scholars to move beyond traditional grammar to utilize modern linguistic theory. Chapter 2 seeks to demonstrate that the limitations of traditional syntax grammars for NT Greek require the adoption of a new approach. Modern linguistic theory provides a way forward in language study that traditional grammar cannot. Thus, this paradigm change will allow for further research within the larger theological enterprise. This dissertation concludes with a chapter considering how one could apply modem linguistic theory to make progress on a number of fronts within biblical and theological studies. These two approaches are so different that they are incommensurable. They are as distinct as differing worldviews. But the widespread adoption of the approach of modern linguistics by more scholars within the larger theological enterprise would supply countless contributions to its scholarship. / Thesis / Doctor of Philosophy (PhD)

No description available.

In the mid 1990's, Aarhus University's Per Bilde detailed a new hypothesis of how Judaism, Christianity and Gnosticism were connected. Bilde suggested that Christianity acted as a catalyst, propelling Jewish Apocalypticism into Gnosticism. This dissertation applies the epistle of Jude to Per Bilde's theory. Although Bilde is not the first to posit Judaism as a factor in the emergence of Gnosticism, his theory is unique in attempting to frame that connection in terms of a religious continuum. Jewish Apocalypticism, early Christianity, and Gnosticism represent three stages in a continual religio-historical development in which Gnosticism became the logical conclusion. I propose that Bilde is essentially correct and that the epistle of Jude is written evidence that the author of the epistle experiences the phenomena. The author of Jude (from this point on referred to as Jude) sits in the middle of Bilde's progression and may be the most perceptive of New Testament writers in responding to the crisis. He looks behind to see the Jewish association with the Christ followers and seeks to maintain it. He looks forward to what he perceives as a shift from early orthodoxy and battles that shift. My thesis is to use the text of the epistle of Jude to uncover its historical situation. I posit that it portrays an early church leader grounded in Jewish Apocalypticism and facing the beginnings of a new "heretical" movement. This is a thesis of connections, and the work lies in using the epistle of Jude to illustrate those connections. This study is significant in two respects. First, it will clarify background issues of Jude. Earlier scrutiny of Jude focused on its unique aspects, such as Jude's use of the non-canonical texts of 1 Enoch and the Testament of Moses. More recent scholarship has centered on the literary and rhetorical analysis of the text. I will concentrate on using the text of Jude within the context of this theory in order to determine a clearer view of the historical setting in which Jude wrote. Second, this work will further the theory of connections between Jewish Apocalypticism, early Christianity, and Gnosticism. Although much work has been done to validate the connections between Judaism and Gnosticism, less has been done specifically with regard to Jewish Apocalypticism and even less with Per Bilde's theory of the critical middle role of early Christianity. And no one has used Jude in this particular discussion. / Religion

In the discussion of the relationship between aspect and Aktionsart, it is generally agreed that aspect is a feature of the tense-form and Aktionsart depends on tense-form together with other clausal and contextual features such as lexical meaning and adjuncts used with the verb. Recent works have tried to find predictable patterns of meaning that emerge when a certain set of clausal factors and lexical features combine with one of the aspects. Most of these works are theoretical in nature and heavily rely on Zeno Vendler's quadripartition of lexical classes as part of their theory. These works are confined to the Greek of the New Testament, and often produce different and even incompatible results. This study presents an empirical approach to verify these results. Following previous works on corpus linguistics to analyze Hellenistic Greek, this study attempts to look for empirical evidence regarding what role lexical semantics and other contextual factors contribute to the choice of aspect. Using a body of text that forms a representative sample of Hellenistic text, the goal is to investigate distribution of tense-forms and lexis in the literature. Lexis are tested in groups according to Vendler's classes and also individually, and other contextual factors will also be considered. To narrow down this study to a manageable scope, the semantic feature of telicity is chosen for examination. This feature is foundational in the formulation of Vendler's taxonomy and is often mentioned with or even conflated with the perfective aspect. It has not been adequately demonstrated whether or not aspectual choices in Koine Greek are dependent on Vendler's telicity distinction. It is argued that, based on empirical evidence, telicity and perfectivity are not related in a systematic manner in Koine Greek. As a corollary, Atkionsart should be considered as an interpretive category, meaning that the value cannot be systematized in a linguistic analysis but can only be determined in the process of interpretation. / Thesis / Doctor of Philosophy (PhD)

No description available.

Thesis (MTh)--Stellenbosch University, 2011. / ENGLISH ABSTRACT: This study investigates the “clothe-” metaphor in the Pauline literature in terms of its contribution toward a Pauline baptismal theology. The relevant “clothe-” terms are identified via an analysis of the semantic domain of cloting, which are then grammatically analysed for specific tendencies. This poses certain constraints to the meaning of the metaphors on the way to exegesis. An exegetical study of nine Scripture portions that are identified via the semantical study follows: Gal 3:19-29; Col 2:11-15; 3:8-17; Eph 4:22-25; 1 Cor 15:49,53-54; 2 Cor 5:2-4; Rm 13:12-14; 1 Thes 5:8 and Eph 6:11-15. These texts are analysed exegetically with a specific focus on the theological meaning of the “clothe-” metaphors in Pauline theology. The usage of the “clothe-” metaphor is also considered in the non-Pauline and non-biblical texts, and the social and cultural context in which the metaphors are employed. The main meanings of the “clothe-” metaphor that emerges from the semantic, exegetical and contextual study, can be summarised as follows: 1) it is mostly used in close connection with baptism, 2) it mainly has a reciprocal function as a result of the middle voice in which it is typically used, and functions within a theologically imperative context where the subject of the action is personally and consciously involved, 3) it is used as a metaphor to resist evil, 4) it is used in an eschatological context, 5) it is closely related to the actualisation of the new identity in Christ, and 6) the socially participating character of the baptismal candidate at baptism is constituted by the “clothe-” metaphor. The meaning of the “clothe-” texts does not only contribute to a better understanding of Paul’s baptismal theology, but also to a better understanding of baptism from the perspective of the believer’s baptismal tradition. The suggestions towards the discussion about baptism focus on the deeper theological meaning of baptism, a better understanding of the points of departure in the respective baptismal traditions, and the contribution that the study of the Pauline “clothe-” metaphors make to the debate. / AFRIKAANSE OPSOMMING: Hierdie studie ondersoek die “beklee-” metafoor in die Pauliniese literatuur met die oog op die bydrae wat dit lewer tot ’n Pauliniese doopteologie. Die relevante “beklee-” terme word geïdentifiseer deur ’n analise van die semantiese domein van kleding, waarna dit grammatikaal ontleed word en sekere tendense uitgewys word. Dit stel bepaalde grense aan die betekenis van die metafore op weg na eksegese. Hierná volg ’n eksegetiese studie van nege skrifgedeeltes wat aan die hand van die semantiese ondersoek geïdentifiseer is: Gl 3:19-29; Kol 2:11-15; 3:8-17; Ef 4:22-25; 1 Kor 15:49,53-54; 2 Kor 5:2-4; Rm 13:12-14; 1 Ts 5:8 en Ef 6:11-15. Hierdie teksgedeeltes word eksegeties ontleed met ’n spesifieke fokus op die teologiese betekenis wat die “beklee-” metafore het in Paulus se teologie. Die gebruik van die “beklee-” metafoor word ook oorweeg in buite-Pauliniese en buite-Bybelse tekste, asook die sosiale en kulturele konteks waarin die metafore gebruik word. Die vernaamste betekenisse van die “beklee-” metafoor wat vanuit die semantiese, eksegetiese en kontekstuele studies na vore kom, kan soos volg saamgevat word: 1) dit staan meestal in ’n noue verband met die doop, 2) dit het meestal ’n wederkerige funksie as gevolg van die mediumvorm waarin dit hoofsaaklik gebruik word, en figureer binne ’n teologiese imperatiewe konteks waarby die subjek van die handeling persoonlik en bewustelik betrokke is, 3) dit word gebruik as metafoor om weerstand teen die bose te bied, 4) dit word in ’n eskatologiese konteks gebruik, 5) dit staan in ’n noue verband met die aktualisering van die nuwe identiteit in Christus, en 6) die sosiaal deelnemende karakter van die doopkandidaat tydens die doop word deur die “beklee-” metafoor gekonstitueer. Die betekenis van die “beklee-” tekste lewer nie net ’n bydrae om die doop by Paulus beter te verstaan nie, maar ook om die verstaan van die doop vanuit die perspektief van die belydenisdoop-tradisie sterker toe te lig. Die voorstelle wat gemaak word ten opsigte van die gesprek oor die doop fokus op die dieper teologiese betekenis van die doop, ’n beter begrip vir die vertrekpunte in die onderskeie dooptradisies, en die bydrae wat die studie van die “beklee-” metafoor by Paulus tot die debat maak.

Thesis (MTh (Old and New Testament))--University of Stellenbosch, 2006. / The aim of this thesis is to explore the trends that are found in commentaries on the book of Exodus and their appropriateness in the African context. The study also seeks to move from a socio-political understanding of Exodus as liberation theology to the cultural understanding of Exodus as African theology. The following three trends are found in modern commentaries on Exodus as explored by this thesis: • Historical-critical approach – dealing with the world behind the text or author centred criticism. Commentaries found under this group include those of M Noth (1962), TE Fretheim (1990), N Sarna (1991), B S Childs (1977) and WHC Propp (1999). • Literary-critical approach – this deals with the text itself or it is text centred. Commentaries found in this category include: W Brueggemann (1994), J G Janzen (1997) and C Houtman (1993). • Theological-critical approach – deals with the world in front of the text. Commentaries of GV Pixley (1987), J Durham (1987) and G Ashby (1998) are good examples of the latter named approach. Exploration into the study of the above listed three trends and their corresponding modern commentaries show that the commentaries are not fully appropriate in the context of Africa (except Ashby). This is so because the above modern commentaries have not directly addressed the ongoing issues of poverty, political, economic, oppression, marginalization, HIV / AIDS, cultural and social issues, famine, racial and sex discrimination, religious crises, and other epidemics and natural disasters prominently found in Africa - particularly among the third world countries. The modern commentaries mentioned above are indirectly relevant for Africa since the topics which they address, resonate with the readers and interpreters of Exodus in Africa. This resonance is possible if readers and interpreters of Exodus in Africa find similarities between modern commentaries and their own current context. The study also shows that the three trends found in modern commentaries on Exodus are dependent on one another to bring forth a meaningful interpretation. Based on this working relationship between the three trends mentioned above, it is suggested that the three trends should be considered in close connection with one another. Biblical interpretation in Africa must do justice to the literary, historical and theological aspects of the Bible to be meaningful and appropriate in Africa.

Thesis (MPhil (Old and New Testament))--Stellenbosch University, 2008. / The earliest written reference to the “Day of the Lord” is found in the book of Amos. Throughout the prophets, especially the Minor Prophets, the term becomes something of a Leitmotiv, either in those words or in abbreviations such as “that day”. The “Day of the Lord” was to be one of judgement on the enemies of Yahweh. Such judgement in Israelite thought applied to Israelite enemies. To be an enemy of Israel was to be an enemy of God since the Israelites were God’s chosen people. Shockingly, Amos included both Israel and Judah amongst his list of the nations God had declared he would punish. Judgement implied God’s wrath and punishment. This is variously depicted metaphorically as warfare, locust invasions, drought, fire and seismic events. Nations to be punished were those who warred against the Israelite kingdoms. Either they had been part of the Israelite mini-empire under David and Solomon and had broken political covenant, or, like Assyria and Babylon, they had practised cruelty against the people of God and against their other subject nations. The kingdoms of Judah and Israel were to be punished because they had broken the Sinai Covenant by becoming involved in worshipping images of the gods of the surrounding nations. Symbols of these gods were even set up in the Jerusalem Temple. They involved fertility cults which often practised temple prostitution. The Sinai laws were further disobeyed by the Israelites, who ignored ill-treatment of the poor, widows, orphans and aliens. While Amos was aware of the inevitability of judgement, others, like Hosea, were aware of God’s love. God longed for his people to repent and receive blessing. This created a tension in Israelite theology between the need for judgement, which God’s greatness and holiness required and God’s love, which desires to forgive and save. True repentance will bring forgiveness and salvation. Punishment may have to be endured, for example the Babylonian exile, but God will lead his people to salvation. An analysis of judgement and salvation being reconciled on the “Day of the Lord” is first made by looking at the Minor Prophets in a historical and literary context and then how redaction sought to form them into a nified “Book of the Twelve”. In doing so, various critical methods, especially Form Criticism and Canonical Criticism are discussed. In the “Book of the Twelve” the “Day of the Lord” proves to be the occasion when judgement and salvation occur. Judgement is necessary since it leads to acknowledgement of sin and repentance. Only the innocent and the repentant are saved. This involves a remnant of Israel and, later also applies to a gentile remnant which acknowledges YHWH. Eschatologically, the “Day of the Lord”, at first, seems imminent. Later it is seen as a future event under God’s control. At first it is believed the “Day” will usher in destruction of Israel’s enemies, the re-establishment of a united kingdom under a descendant of David and an everlasting time of peace and prosperity, free from control by enemy nations, from apostasy and social injustice. After the defeats of the Kingdom of Israel in the 8th century by Assyria and of Judah in the 6tth by the Babylonians, YHWH is understood as being the God of all nations who will use powerful (and sinful) nations to punish his people, while at the same time preparing their punishment at the hands of other nations. So Assyria is conquered by Babylon and Babylon by the Chaldeans. For many, after the return from Babylonian exile, salvation seems to have been accomplished. The failure of expectations after the return leads to the “Day of the Lord” being seen as an even more distant event. It begins to take on apocalyptic overtones and becomes a moment at the end of time when there is judgement with salvation for the faithful and repentant. God’s eternal reign is inaugurated. Belief in salvation is beginning to move from deliverance being part of earthly life to otherworldly existence with God . The seeming failure of the prophetic earthly ideal may have led to the end of prophecy as a recorded scriptural genre and to the redaction of that genre in post-prophetic times to bring the “Book of the Twelve” into line with contemporary deuteronomistic and priestly outlooks. The Israelite view of the “Day of the Lord” has become a belief that on that “Day” there will be judgement for those who have not repented and at the same time salvation for a remnant which has either remained faithful or has repented. It will usher in an eternal time of divine blessing for the saved who will be a new Israel. Sin leads to God’s earthly punishment. If there is no repentance, judgement becomes eternal.