D. Litt. et Phil. / This dissertation is an exegetical study of the book of Ruth in which there is a clear indication that the concept of יראת יהוה is used in the book to function as a practical illustration of this particular wisdom motif. The investigation is mainly concerned with four text units from the book of Ruth, namely Ruth 1:16-17 (as part of pericope 1 and the unit 1:15-17); 2:12 (as part of pericope 2 and the unit 2:11-13); 3:9 (as part of pericope 3 and the unit 3:9-16a); and 4:11-13 (as part of pericope 4 and the units 4:3- 12 and 4:13).

Jeruzalémský chrám a jeho zkáza (Zpracování tématu v Tanachu) The Jerusalem Temple and its Destruction (The Treatement of the Subject in the Tanach) Věra Razáková The thesis "The Jerusalem Temple and its Destruction (The Treatment of the Subject in the Tanakh)" deals with the events that led to the destruction of the Jerusalem Temple. It is the analysis aimed to map causes of the destruction of the First Temple in the biblical texts of the Tanakh. The paper follows the creation and formation of the G-d's people in the selected texts of the Tanakh. It shows many repeated warnings against breaking of the Law (The Torah), the Law accepted by the people of Israel at the Sinai. These warnings come from the G-d through prophets. There is a forgiveness coming from the G-d the Merciful and there are punishments coming from the Adonai the Righteous. The attempts to return to the G-d (tšuva) and to process the religious reforms are replaced by apostasy, forgetting or rejecting of the Law, the maintanance of idolatry. The destruction of the Solomon Temple came as the punishement from the G-d. According to the rabbinical tradition there were three basic sins marked as the gravest ones: idolatry (in many different forms), bloodshed and forbidden sexual behaviour. Those were announced to be punished by expulsion...

Afrikaans: Die Bybel bestaan vir alle Christene uit twee dele: Die Ou Testament en die Nuwe Testament, maar die verhouding tussen die twee dele skep 'n probleem vir die kommunikatiewe praxis van die Christelike geloof. Sommige sien die Nuwe Testament as 'n dokument aangaande en 'n getuienis oor Jesus Christus - die Hoeksteen van die Christelike kerk, terwyl die Ou Testament pre-Christelik, Judees-Israelities van aard is en slegs die dade van God in die geskiedenis weergee. Diesulkes sien in die Ou Testament slegs 'n voorafskaduwing van die ware Bybelse boodskap wat deur Jesus Christus, die gekruisigde en opgestane Heer, geleef en geproklameer is. Aan die ander kant van die spektrum is daar diegene wat die Nuwe Testament weer slegs as 'n appendiks tot die werklike Bybel beskou. Wil ons werklik weet wie die God van die Bybel is, hoe Hy in die geskiedenis betrokke is en hoe ons as Christene behoort te lewe, dan moet die Ou Testament gelees word. Bo en behalwe hierdie twee ekstremistiese interpretasiemodelle van die verhouding Ou Testament/Nuwe Testament, bestaan daar nog vele andere ook soos die kategoriee van tipologie, belofte-en-vervulling en allegorie. Nog andere kies weer 'n bepaalde Mitte of tema soos die verbond, heils-geskiedenis of die ontwykende teenwoordigheid van God en poog daardeur om die Bybel as 'n geheel te sien. Sulke temas kan wel daartoe bydra dat Christene iets van die totale boodskap van die twee Testamente verstaan, maar geen enkele tema kan reg laat geskied aan die diversiteit van getuienis aangaande die ware en enigste God wat voortdurend nuut tot sy skepping spreek nie. 'n Ander aspek wat melding verdien, is die werklikheid dat niemand hierdie twee Testamente waarlik objektief benader nie. Onbewustelik lees elkeen dit met sy/haar eie voorveronderstellinge - die apriori van hul eie geloofstradisie. Daarom moet daar 'n hermeneuties-kommunikatiewe benadering vir Christene (wat maar geneig is om Christus in die teks van die Ou Testament op te spoor) ontwikkel word wat as 'n paradigma kan funksioneer waarbinne die boodskap en betekenis van die Ou Testament (sonder Christus onderliggend aan die teks) gestalte kan vind in praktykmodelle vir die kommunikatiewe praxis van die Christelike geloof. Wat hierdie ondersoek betref is daar maar slegs een benadering wat daartoe in staat is om beide Testamente as gelykwaardige gesaghebbende Woord van God te verstaan en dit is 'n teosentriese benadering op beide Testamente. Die benadering sal die kommunikatiewe praxis daartoe in staat stel om die Ou Testament toe te laat om sy eie boodskap te kommunikeer sonder om Christus op 'n gedwonge wyse in die teks in te lees in 'n poging om dit meer Christelik te maak. Ten einde só 'n teosentriese benadering ('n hermeneuties-teologiese teorie) tot beide Testamente te ontwikkel, het hierdie ondersoek die metodologie van 'n prakties-teologiese handelingsteorie (Heitink 1993) wat op drie basiese perspektiewe gebaseer is, verkies (hoofstuk 1): a) 'n Hermeneutiese perspektief (hoofstukke 2 en 3): Die ontwikkeling van 'n hermeneuties-teologiese teorie as 'n basisteorie vir die kommunikatiewe praxis ten einde die boodskap van die Ou Testament in die drie onderskeie handelingsvelde van die Praktiese Teologie, naamlik mens en religie, kerk en geloof en godsdiens en samelewing te kommunikeer (Heitink 1993:234). b) 'n Strategiese perspektief (hoofstuk 4): Die daarstelling van 'n verstelde praktykteorie met die oog op verandering in die hermeneutiese raamwerk vir die kommunikatiewe praxis van die bemiddeling van die boodskap van die Ou Testament gemodelleer op 'n teosentriese benadering vir die interpretasie van die verhouding Ou TestamentlNuwe Testament. c) 'n Empiriese perspektief (hoofstuk 5): Die skep van praktykmodelle met die Ou Testament as teks na aanleiding van hermeneuties-teologiese perspektiewe soos dit ontwikkel is in die hermeneutiese en strategiese teoriee van die studies. Die praktykmodelle wat op hierdie wyse geskep is, is daarop gerig om die boodskap van die Ou Testament in die drie onderskeie handelingsvelde van die Praktiese Teologie, mens en religie, kerk en geloof, godsdiens en samelewing te kommunikeer (Heitink 1993:234). Die studie se hipoteses wat ten slotte as bewese stellinge aanvaar is, lees só (hoofstuk 6): i) 'n Teosentriese benadering tot die verhouding Ou Testament/Nuwe Testament as "n prakties-teologiese model plaas die twee Testamente op gelyke vlak as die gesaghebbende Woord van God. ii) 'n Teosentriese benadering tot die. verhouding Ou Testament/Nuwe Testament as 'n prakties-teologiese model verhoed die praktyk van 'twee-preke-in-een-preek' in "n poging om die boodskap van die Ou Testament in die kommunikatiewe praxis van die drie onderskeie handelingsvelde van die Praktiese Teologie toepaslik te maak. iii) 'n Teosentriese benadering tot die verhouding Ou Testament/Nuwe Testament as 'n prakties-teologiese model is by uitstek daartoe in staat om die boodskap van die Ou Testament in die praxis van die geloofsgemeenskap en die moderne samelewing te kommunikeer sonder om Christus op "n gedwonge wyse in die Ou Testament in te lees. English: For all Christians the Bible consists of two parts: The Old and New Testament. The relationship, however, between these two parts is a hermeneutic¬ theological problem which confronts the communicative praxis of the Christian faith. Some regard the New Testament as testimony to Jesus Christ whilst the Old Testament is pre-Christian, Jewish-Israelite Scripture and only foreshadowing the real biblical message proclaimed and lived by Jesus Christ. Other see the New Testament only as an appendix to the real Bible - the Old Testament. Between these two extreme ways of interpreting the relationship, there are many other ways of doing it like the categories of typological, promise and fulfilment, allegorical and thematic interpretation. All such ways of interpretation can assist the Christian to understand something of the total message of the two Testaments, but no one can ensure that justices to be done to the diversity of testimonies regarding the one and only God. Another aspect which needs to be mentioned is the fact that nobody truly approaches the Testaments completely objectively. Unwittingly everyone reads it with his/her own presuppositions - the apriori of their own tradition of faith. Therefore it is necessary to develop a hermeneutic-theological theory for Christians which can serve as a paradigm within which the texts of the Old as well as that of the New Testament may regard as equal authoritative Word of God. As far as this study is concerned, there is but one approach only which can achieve this and that is a theocentric approach to both Testaments. In order to develop such a theocentric approach (a hermeneutic-theological theory) for both Testaments, this study prefers the methodology of a practical¬theological theory of praxis (Heitink 1993) which is based upon three basic perspectives (chapter 1): a) A hermeneutic perspective (chapters 2 and 3): The development of a hermeneutic-theological theory as meta theory for the communicative praxis in order to present the Old Testament in the three distinctive praxis of Practical Theology, namely human and religion, church and faith and evangelism and society (Heitink 1993:234). b) A strategical perspective (chapter 4): The presenting of a changed practical theory modelled on a theocentric approach for interpreting the relationship Old Testament/New Testament with a view to change the hermeneutic framework of the communicative praxis. c) An empirical perspective (chapter 5): The development of empirical models with the Old Testament as text according to the hermeneutic-theological perspectives as developed in the hermeneutic and strategical theories of this study. The empirical models are intended to communicate the message of the Old Testament in the three distinctive praxis of Practical Theology, namely human and religion, church and faith and evangelism and society (Heitink1993:234). The hypotheses of the study which were in the end considered as proved propositions read as follows (chapter 6): i) A theocentric approach to the relationship Old Testament/NewTestament as a practical-theological model is capable of treating both Testaments as equal authoritative Word of God. ii) A theocentric approach to the relationship Old Testament/NewTestament as a practical-theological model prevents the practice of "two-sermons-in-one -sermon" in an attempt to make the message of the Old Testament appropriate in the communicative praxis of the three distinctive praxis of Practical Theology. iii) A theocentric approach to the relationship Old Testament/New Testament as a practical-theological model is especially capable of communicating the message of the Old Testament in the communicative praxis of the Christian community and the modern society without reading by force Christ into the Old Testament. / Thesis (DD (Practical Theology))--University of Pretoria, 2007. / Practical Theology / unrestricted

[pt] A presente dissertação buscou analisar uma norma bíblica, a saber, Ex 21, 28-36 respeitando o seu contexto literário, todavia buscando conhecer sua origem, natureza e interpretação no complexo mais amplo da cultura jurídica do Antigo Oriente Próximo. Com esta finalidade, foi realizada uma intensa pesquisa sobre a origem, natureza e finalidade das chamadas coleções de direito cuneiformes, a fim de comparar a norma bíblica com suas variantes nas coleções jurídicas de Esnunna e Hammurabi. A intensão de tal pesquisa foi ler a literatura bíblica em relação às outras obras literárias do Antigo Oriente Próximo. Ambas são frutos de um mesmo contexto cultural e se relacionaram mutuamente. Este trabalho exegético e comparativo demonstrou, que o círculo israelita que trabalhou a norma bíblica em Ex 21, 28-36, conheceu as variantes em CE 53-55 e CH 250- 252, porém reinterpretou as normativas de acordo com seus propósitos particulares. / [en] The present dissertation tried to carry out an analysis of a Biblical norm, that is, Ex. 21,28-36, taking into consideration specially its literary context, in order to get in touch more thoroughly with its origin, nature and interpretation in the deepest and largest context of the Jewish culture of the Near Ancient Orient. Bearing in mind such an objective, an intensive research was put into practice about origin, nature and objective of the so called collections of cuneiform rights, establishing comparisons between the biblical norms and its variations in the juridical collections of Esnunna and Hammurabi Code. The principal aim of such a research was to study the Biblical literature related to the other literary assays about Near Ancient Orient. Both are fruits from the same cultural context and they are deeply and intimately related. These exegetic and comparative assays indicated that the Israelite Circle that elaborated the biblical norm in Ex 21, 28-36, had a perfect knowledge about the variations in EC 53-55 and in HC 250-252, but they interpreted the normative forms according to their personal concerns.

Up to now there has been no attempt by Biblical scholars to compare the book of Psalms in the Old Testament with Pedi psalm-like songs. This study aims to fill that gap in the research and so contribute to the development of the African cultural heritage – especially that of the Pedi culture, by using indigenous knowledge systems. The research commences with a descriptive analysis of the various genres within the Book of Psalms. A variety of psalms types are discussed, including: Hymns of praise; Thanksgiving songs (communal and individual); Laments (communal and individual); Royal psalms; Hymns of Zion; Psalms of Yahweh’s kingship; Wisdom psalms; Liturgical psalms; Entrance liturgies; Judgement liturgies; Psalms of trust; Imprecatory psalms; Creation psalms; Torah (Law)-psalms; and Festival psalms. Each of these genres is described with reference to structural elements, characteristics and function(s). Then follows a descriptive assessment of numerous types and specific examples of Pedi Psalm-like songs via the provisioning of text, translation and a detailed commentary pertaining to contents and function. These include: Songs of Praise (e.g. Kgoparara); Thanksgiving songs (e.g. Mogale wa marumo - thanksgiving birth poem); Lament songs (e.g. Madi a manaba - a funeral song); Royal songs (e.g. Kgoshi - an inauguration song) Liberation songs (Ga e boe Afrika - a liberation song); Wisdom songs (Mokgoronyane - initiation song for boys and Kgogedi - initiation song for girls); Prayers of trust (e.g. Salane - a song of trust); Imprecatory songs (e.g. Leepo - song with irony); Law songs (e.g. Bana ba Modimo, thaetsang melao ya Modimo ka badimo - instruction song); Feasts (e.g. Ngwana malome nnyale - a lobola song and Hela Mmatswale, tlogela dipotwana - a wedding song). Finally the thesis provides a critical comparision between biblical psalms and Pedi psalm-like songs. The research demonstrates that, on the one hand, there are numerous interesting similarities between the two cultures’ songs with regard to a variety of aspects. On the other hand, the assessment also reveals substantial differences between the two musical traditions pertaining to an equally great number of issues. / Thesis (PhD)--University of Pretoria, 2009. / Biblical and Religious Studies / unrestricted

The term liturgy itself has many expressions in the Old Testament, New Testament, and in English. Among them the liturgy is used as the term that can be applied to all forms of public worship. There are some elements such as preaching, sacrament, prayer et al., in the liturgy. The liturgy was started from Eden in the Old Testament, the liturgy was continued as the form of altar in the Patriarchal age and by the tent and temple in Moses and king David’s ages. In the age of king David, the liturgy of confession of sin and honesty more than the moral perfection was emphasized. After the Diaspora, the synagogue became the place of liturgy of Israel. In the New Testament, Jesus Christ gave the meaning of another new liturgy through his Holy Supper. In early Christianity, the liturgy was the festival, sharing, and relief with the proclamation of the gospel of Christ’s resurrection and his Second coming, the baptism, offering, professing, and prayer. From the Second century the Lord’s Day liturgy was started. After the fourth century, there was some change until the seventh century in the Eastern Church, and all liturgical rites were fixed after the seventh century. In the Western Church, after the ninth century, the liturgical rite was unified by the Roman rite. At the end of the medieval age, the Mass was a play of priests, the believers were spectators. There was not a liturgy for God, and as well it was the starting point of Reformation. The Reformers rejected the Mass and the Transubstantiation of the Roman church, argued for the reformation of liturgy and the liturgy in the mother language. The greatest Reformer John Calvin claims that the object of the liturgy is only the glory to God, the Scripture and the tradition of the early church as the norm of public liturgical rite, the balance between the Word and Sacrament, the eternal and spiritual liturgy. In the European church, although the reformation of liturgy was started by the first Reformer Luther, nearly all churches in European countries got under Calvin’s influence soon. In Switzerland, Zwingli and Farel led the Reformation, and Geneva, under Calvin’s direction, became the most influential city. In the Anglican Church, the Mass became their liturgy till after the Reformation. In Germany, for thirty years many people had to spill blood for the freedom of liturgy. In Scotland, the reformation of liturgy was led by John Knox. Netherlands obtained freedom of liturgy after a long struggling under the conduct of William, Prince of Orange, In France, the Huguenots had to make many religious wars for getting the freedom of faith and liturgy. Francis Turretin is the greatest Orthodox Reformed theologian. He lived as a professor, minister and theologian in his days. He was a loyal successor of Reformer Calvin and a protector of the Orthodox theology in the seventeenth century, the epitomizer of Reformed theology, and the Scholastic theology. His immortal work, ‘Institutes of Elenctic Theology (Institutio Theologiae Elencticae)’, is the eminent illustration of the theology of the seventeenth century, and polemical. His scholastic theology is positively re-examined. With Turretin, the reason only serves for faith, it never possesses or surpasses the faith, God and his Word is the only basis of Turretin’s theology and liturgy. His theology also is in the Calvinism tradition. To Turretin, the liturgy is the higher school of God’s grace, the teaching in the liturgy, the communication with God, God’s commandment, the life itself, and the gospel liturgy by the spirit and truth. The liturgy of the Korean church was started by Underwood, the first missionary of Korea. In the early period of the Korean church, the Nevius methods influenced the Korean mission decisively. The first Directory of the Korean church was published by Moffett. The liturgical rites of the Free Church in America was introduced mainly in Korea, still those forms are functioning widely as the model of liturgical renewal in Korean church. Many Christians in Korea worship for the blessing and the human’s happiness rather than God, and there are many pagan factors in the Christian’s liturgy, and the sacrament is far from the liturgy. It is difficult to find a Christian worshiping with his whole life. On account of the desire for church growth in the Korean church, if the church can increase its numbers, they think that liturgy does not matter. Because the Korean church is disregarding the tradition, object, nature, content, and reason of liturgy according to Turretin, the Korean church needs the continuous effort for the renewal and reformation of liturgy and the right establishment of the liturgical theology. / Dissertation (MA)--University of Pretoria, 2009. / Church History and Church Policy / unrestricted

In spite of the beauty of Psalm 139, it is notorious for its extreme exegetical divide. Research to date has put exceptional focus on Psalm 139 and its unity and/or division. This study, attempts to come to a clearer insight into Psalm 139. To accomplish this, a twofold approach is taken. First, we let the text speak for itself by exploring the textual and poetic features. These results will then be put in the wider context of the Psalter, specifically Book V of the Psalter. The placement of Psalm 139 within the context of the theology of Book V of the Psalter is seriously considered and attention is drawn to the relationship that Psalm 139 has with other texts in its immediate context. / Dissertation (MTh)--University of Pretoria 2018. / Old Testament Studies / MTh / Unrestricted

he diploma thesis called "P r e s e n t a t i o n o f F e m a l e C h a r a c t e r s i n t he O l d a n d N e w T e s t a m e n t s " endeavours to examine the depiction of female characters in the texts of the Old and New Testaments. The deuterocanonical books and addictions to Esther and Daniel are taken into account too. A list of the female characters and the interpretation of their names proves not only that there are many of them but also their importance. The classification suggested by this thesis is based on women's role in the story of our salvation and representative examples of these characters show their typical features as well as the personal ones. The characters are further described by means of the theological and historical context. Conclusions of these analyses are confronted with the commonly shared views and stereotypes in particular because of their claim that the Bible strongly promotes the patriarchal life concept. The author has concluded that the female characters in the Bible are much more important than people commonly think. Biblical authors naturally shared the patriarchal view of the world, in spite of it we can assume that they didn't belittle the importance of women. T

This thesis analyses the concept of the "Day of the Lord" as it comes to expression in Luke-Acts. In these books, this Old Testament concept is reinterpreted and used in conjunction with another Old Testament theme: the coming of the Son of man. An analysis of the Lukan passages about the coming of the Son of man (Luke 17:22-37i 21:5-36; 12:35-48) in the context of the contemporary historical situation of first-century Judaism reveals that when speaking of the coming of the Son of man, the Lukan Jesus is referring to a number of comings; namely, his own life (Luke 12) and the destruction of Jerusalem in 70 CE (Luke 17 and 21). The Old Testament imagery of the Son of man is used to show the nature of this coming: a vindication of those suffering "for my name's sake" (Luke 21: 17). In Luke this message of hope and judgment is brought to Israel; Acts shows how the final age has dawned, extending this message of hope and judgment to the gentiles. The suffering of Jesus and his resurrection of vindication become the suffering of the church to be ended by another day of vindication and resurrection. Luke-Acts, therefore, points out the eschatological character of the coming of Jesus and the destruction of Jerusalem in 70 CE, for they are the beginning of an event that will be consununated in the final coming. In the mean-time, those who eagerly await that coming can claim the already fulfilled promises and testify to the Spirit-filled restoration taking place already now, in the last days. / Thesis / Master of Arts (MA)

This study presents a textual and grammatical analysis of 52 passages of Isaiah as they are found in Cave IV of the Dead Sea Scrolls, the Masoretic Text, the Septuagint, the King James version, and the Book of Mormon. The objective was to determine the relationship, if any, of those verses in the Book of Mormon with the other textual traditions. Based on the differences between the Book of Mormon text and the King James version, and upon the confirmation of those Book of Mormon differences by the other traditions, it was concluded that The Book of Mormon follows its own tradition.