Consistently throughout the book of Jonah, the author draws attention to matters of life and death. The present study argues that by approaching this recurring subject through a rhetorical-critical approach, it is evident that the author has intentionally constructed a motif of life and death, which they implement as the foundation for the theme of YHWH’s sovereignty that runs throughout the narrative. In this way, the motif is designed to build anticipation which comes to its climax as Jonah and YHWH converse directly in Jonah 4. This thesis argues that the presence of this motif is found in both the recurring key words and key situations connected with the concepts of life or death. Furthermore, the study identifies the purpose of Jonah as a declaration of YHWH’s sovereignty over matters of life and death, yet with a tendency toward mercy for the repentant. This is realized in and through the very motifs under examination.

This study examines the metaphor of the shepherd in Zechariah 11:4-17, which is a prominent and significant one in the Hebrew Bible. It defines Yahweh‟s relationship with the nation of Israel and those who have faith in him. But Zechariah 11:4-17 presents a shepherd image which contradicts to the basic metaphor in the Hebrew Bible. The thesis of this study argues that the differing shepherd image in Zechariah 11:4-17 is the result of the rejection by the people of the responsible shepherd, which caused Yahweh to surrender his shepherd responsibility. It is a metaphor designed to punish an unrepentant Israel. Zechariah 11:4-17 furnishes an example of a situation where Yahweh surrendered his shepherding responsibilities to those irresponsible shepherds. This example should be incorporated into the said metaphor, so as an objective and comprehensive meaning may be achieved, and one should consider this metaphorical meaning in the study of the subject. / Old Testament and Ancient Near Eastern Studies / M. Th. (Old Testament)

This study examines the metaphor of the shepherd in Zechariah 11:4-17, which is a prominent and significant one in the Hebrew Bible. It defines Yahweh‟s relationship with the nation of Israel and those who have faith in him. But Zechariah 11:4-17 presents a shepherd image which contradicts to the basic metaphor in the Hebrew Bible. The thesis of this study argues that the differing shepherd image in Zechariah 11:4-17 is the result of the rejection by the people of the responsible shepherd, which caused Yahweh to surrender his shepherd responsibility. It is a metaphor designed to punish an unrepentant Israel. Zechariah 11:4-17 furnishes an example of a situation where Yahweh surrendered his shepherding responsibilities to those irresponsible shepherds. This example should be incorporated into the said metaphor, so as an objective and comprehensive meaning may be achieved, and one should consider this metaphorical meaning in the study of the subject. / Old Testament and Ancient Near Eastern Studies / M. Th. (Old Testament)

The text of the Bible projects for its readers a Biblical-textual world. Christians live within the seminal, normative contours of this symbolic Biblical world. In this regard, a Ricoeurian hermeneutics presents a helpful apparatus to the reader of the Biblical text. In his hermeneutical studies, Ricoeur organises his considerations around four poles that operate as guidelines for this study – distanciation, objectification, projecting of a world and appropriation. In this thesis each of these considerations is applied to Proverbs 10:1–15:33 to facilitate an exploration of the symbolic-textual world projected for the reader in this literature. It is the thesis of the study that the proposed reading strategy is, in terms of the threefold movement within postmodern thought – the movements beyond foundations, beyond totalities and towards the Other – a most productive effort. When this reading strategy is utilised for Proverbs 10:1–15:33, with specific reference to the fear of the Lord, the concept of the fear of the Lord is found to have a functional definition within this collection rather than an ontological or theoretical one. With this approach, the fear of Yahweh-proverbs in Proverbs 10:1–15:33 are understood not to be dogmatised, absolute, universal truths but finds, in line with the movement beyond totalities, its authority in the context within which it is applied. Instead of communicating propositional content, which is in line with the movement beyond foundations within postmodern thought, by their power to disclose a symbolic world, it confronts the reader with the Other, in line with the movement toward the Other, and consequently opens up new modes of being, orienting the reader’s practical actions. / Thesis (PhD)--University of Pretoria, 2013. / gm2013 / Old Testament Studies / unrestricted

The aim of this study is to highlight the significance of the prohibition of making any image of God as found in the second commandment of the Decalogue in Exodus 20:4-6 with its inner-biblical interpretations in Exodus 32:1-6 and in Isaiah 40:18-20. This study has discussed the close connection between the prohibition of making any image of God in the second commandment of the Decalogue, the idea of Yahweh’s incomparability in the introduction and the command to worship God only in the first commandment. God’s incomparability prevents Israel from worshipping any other god by making images of them or making any image of God. The ‘construct of the introduction and the first two commandments of the Decalogue’ serves as a linchpin concept in our understanding of the prohibition of making any image of God. The aniconism matriculated in the second commandment of the Decalogue in Exodus 20:4-6 in relation with the introduction and the first commandment in Exodus 20:2-3 forms the basis for the prohibition of making any image of God from the Sinai event onwards. This construct in Exodus 20:2-6 is shared with Exodus 32:1-6 and Isaiah 40:18-20. There an inner-biblical interpretation of the aniconism of the second commandment of the Decalogue in Exodus 20:4-6 in reaction with the introduction and the first commandment in Exodus 20:2-3 explicates and applies the meaning of the command in a new situation. Chapter 1 deals with the statement of the problem and the hypothesis of this study, its methodology, theological rationale, and the aim of this study. Chapter 2 discusses that the prohibition of making any image of God in the second commandment of the Decalogue in Exodus 20:4-6 is important, not only as a phenomenon in the Pentateuch, but also as the provenance of aniconism in the rest of Old Testament. Exodus 20:4-6 can be considered as the explicit traceable provenance of the prohibition of making any image of God in the Pentateuch and the rest of Old Testament. The ‘introduction and first two commandments of the Decaologue construct’ provides a framework within which the meaning of the prohibition of making any image of God in the second commandment can be understood in the context of the introduction of the Decalogue in Exodus and the first commandment of the Decalogue. The second commandment of the Decalogue is sometimes backed up by only the first commandment of the Decalogue and sometimes by both of them. The origin of the second commandment of the Decalogue in Exodus 20:4-6 as the prohibition of making any image of God whether it comes from the early or later stages of Israel’s history is discussed with the discussion on the arrangement of the Decalogue in the Sinai pericope (Ex 19:1-24:11) and the relation between the two Decalogues in Exodus 20:2-17 and Deuteronomy 5:6-21. The sharp differences of opinions on the provenance of the prohibition in the second commandment of the Decalogue in Exodus 20:4-6 is dealt with. This study supposes that the dating of the prohibition on making any image of God of the Decalogue should be attributed to Moses’ time as stated in the text of the Pentateuch. Chapter 3 deals with one key Pentateuchal text for the prohibition of making any image of God, Exodus 32:1-6, as an example that the second commandment represents the prohibition on making any image of God in relation with the introduction and the first commandment of the Decalogue proclaiming God’s incomparability, which is called ‘the introduction and the first two commandments of the Decalogue construct’ in this study. Exodus 32:1-6 is regarded to be an interpretation of the prohibition of making any image of God in the second commandment of the Decalogue in Exodus 20:4-6. Chapter 4 deals with Isaiah 40:18-20, which forbids idol-fabrication and the worship of an image of God in its relation with the proclamation of God’s incomparability, as well as with the worship of other gods and their images. This chapter deals with the similarity of the negative attitude toward worship of God through images found in the legal and prophetical parts of the Hebrew Bible. Theologically speaking, Isaiah’s message is in line with the Pentateuch, and flows from the office of the prophet as a plenipotentiary of God to condemn the transgression of the covenantal law. This similarity of the idea between them is seen in respect of its linguistic aspects. Considering the rules of the nature of analogies between texts, there can be seen a correlation between the introduction and first two commandments of the Decalogue in Exodus 20:2-6 and the passage dealing with the incomparability of God and the idol-fabrication in Isaiah 40:18-20. The final chapter summarizes the flow of the argument in this thesis dealing with three phenomena of aniconism in the Old Testament and suggests the conclusion of this thesis based on the result of the exegetical and thematic study on the three passages. / Thesis (PhD)--University of Pretoria, 2011. / Old Testament Studies / unrestricted

The goal of this study is to evaluate, in which manner the Non-Israelites turn to Yahweh. It works with a combination of narrative analysis and intertextuality. The book of Jonah contains two symmetrical parts (1-2 and 3-4), each part containing three scenes, each scene relating to a scene in the other part: 1.1-3 // 3.1-3a; 1.4-16 // 3.3b-10; 2.1-11 // 4.1-11. The structure of 1.4-16, including the inner development of the mariners, shows that a conversion of the Seamen to Yahweh is intended. In the same manner the structure of 3.3b-10 and the positive characterization of the Ninevites show that a conversion to the one true God is intended. These results are each confirmed by an intertextual analysis of 1.14 and 16 and of the faith, the repentance and the God who relents. Result: The book of Jonah teaches that Non-Israelites can have a relationship with Yahweh. This is possible through an Israelite, becoming reality by conversion of the Heathen. / Old Testament & Ancient Near Eastern Studies / M. Th. (Old Testament)

The goal of this study is to evaluate, in which manner the Non-Israelites turn to Yahweh. It works with a combination of narrative analysis and intertextuality. The book of Jonah contains two symmetrical parts (1-2 and 3-4), each part containing three scenes, each scene relating to a scene in the other part: 1.1-3 // 3.1-3a; 1.4-16 // 3.3b-10; 2.1-11 // 4.1-11. The structure of 1.4-16, including the inner development of the mariners, shows that a conversion of the Seamen to Yahweh is intended. In the same manner the structure of 3.3b-10 and the positive characterization of the Ninevites show that a conversion to the one true God is intended. These results are each confirmed by an intertextual analysis of 1.14 and 16 and of the faith, the repentance and the God who relents. Result: The book of Jonah teaches that Non-Israelites can have a relationship with Yahweh. This is possible through an Israelite, becoming reality by conversion of the Heathen. / Ziel der vorliegenden Studie ist zu erheben, in wieweit sich die Nichtisraeliten (Seeleute und Niniviten) dem wahren Gott zuwenden. Sie geht methodisch mit einer Kombination aus Erzähltextanalyse und Intertextualität vor. Das Jonabuch besteht aus zwei symmetrischen Hälften (Jon 1-2 und 3-4) mit je 3 Szenen, die einander gegenüberstehen: 1,1-3 // 3,1-3a; 1,4-16 // 3,3b-10; 2,1-11 // 4,1-11. Die Struktur der Seeszene (Jon 1,4-16), sowie die innere Entwicklung der Seeleute zeigen, dass eine Bekehrung zu Jahwe intendiert ist. Diese Einsicht wird von der intertextuellen Analyse von Vers 14 und 16 bestätigt. Ebenso erweist die Struktur der Niniveperikope (3,3b-10) und die positive Charakterisierung der Niniviten eine Bekehrung zum wahren Gott, ein Ergebnis, das von der intertextuellen Analyse des Glaubens, der Buße, sowie der Reue Gottes gestützt wird. Ergebnis: Das Jonabuch lehrt, dass Menschen außerhalb Israels eine Beziehung zu Jahwe haben können, vermittelt durch einen Israeliten und realisiert, wenn sich die Heiden bekehren. / Biblical and Ancient Studies / M. Th. (Old Testament)

The medium is the message in the first place: the medium as presence, as the author. His contribution to the academic world is his academic Holographic Memoirs. His story, the author's memoirs, is a fictive-narrative discourse with an organic ubuntu open-endedness. The Hologram is both an autobiography, but also all the information at all places simultaneously – nonlocal in quantum physical terms - within an intense hallucinating dream: no illusion, but rather a HyperReality with all its Virtual Identities. The invention of tram hopping is the plot of the story. The plot is like an hourglass where the first part of the story is the emptying of the sand, the deconstruction of modernism, but while the top chamber runs empty and the bottom chamber fills up, so the deconstruction is simultaneously a dependent arising/(social) construction/ubuntuing to revival – the synagogal Shekinah presence of YAHWEH. The top chamber is the unreasonable Newtonian physics and the bottom chamber reasonable quantum physics. The metaphysics (before the physics) of the top chamber is poststructuralism and deconstruction, while the bottom chamber is the virtual Hebraic worldview that delutively merges ubuntu and Buddhism. The long narrow neck in the middle is the moonily narrative that lives us with psychology (Psycho-logic) lost in sociology (Social-physics). Hermeneutics is set forth in the same contrasting hourglass of the top chamber, the inherited tradition, emptying to what it should accomplish – (virtual) presence. / Philosophy & Systematic Theology / D. Th. (Systematic Theology)

The search for a ‘historical Moses’ is one which has been debated for several centuries. In spite of copious archaeological finds in Egypt and other parts of the ancient Near East, no material remains have been found to substantiate the Exodus story. Mythological stories from the ancient Near East bear striking similarities to the Moses narrative found in the Hebrew Bible. The inconsistencies found in the Hebrew Bible further hamper the attempt to find a historical Moses, instead Moses is found only in tradition. Taking these issues into consideration, other possibilities need to be investigated. This dissertation places Moses growing up in the court of Akhenaten an 18th Dynasty Egyptian Pharaoh in the middle of the 14th century BCE. The study investigates the possibility of Moses as a son of Akhenaten with Nefertiti as a stepmother, his own biological mother, a Mitannian princess, having died giving birth to Moses. Several similarities between Akhenaten and Moses are discussed throughout the study. The study moves into the 21st century with the groundbreaking discovery of DNA, which provides new conclusions which before were only debated. / Biblical & Ancient Studies / M.A. (Biblical Archaeology)

This dissertation is an exploration of the relationship of wisdom to salvation history in the book of Psalms. The notional starting point of this thesis is a conviction that there might be a juncture at which the two themes converge because in certain psalms such as Psalm 78, the Israelite concept of salvation appears to have a close relationship with the wisdom theme. In the history of Psalm interpretation so far, the concept of wisdom psalm has not been properly dealt with due to scholastic difficulty in ascertaining the clear criteria of a genre. The process of scrutinizing the history of interpretation showed that the Psalms in their final form were far more purposeful than were previously understood. The major guiding principles of the method employed are: (1) 'the canonical approach' of Brevard Childs; (2) 'the canonical criticism' of James Sanders; (3) 'the canonical process approach' of Bruce Waltke; (4) 'the Christo-canonical approach' of Jerry E. Shepherd; and (5) 'the communito-canonical approach' of deClaissé-Walford. This thesis made use of these methodological principles by attempting to read the Psalter from the beginning to the end, and by focusing mainly on the final stage of the Psalter proposed by B. Waltke as the third stage, or the final and complete Old Testament canon associated with the Second Temple, and by purposefully limiting the scope of our study to around the post-exilic period. Having dealt with the issue of classifying the wisdom psalm, the presence of the wisdom motif in many psalms which do not fall into the wisdom category serves to add a didactic dimension to the entire Psalter. In so doing, we reach a conclusion that what we are dealing with is not merely the wisdom psalms within the Psalms, but 'the wisdom Psalter' as a literary unit. Then, it can be said that the Psalter is not merely an anthology of individual psalms used for cult, but was meant to be read also as a source of min , an instruction. This means that every psalm in the Psalter has pedagogical potential, which may have been the ostensible intent of the editor(s) at the final stage of the formation of the Psalter. On this premise, this study attempts to set up a strategy to read the Psalms from the beginning to the end from book I up to book V as a wisdom Psalter, with a particular focus on how the wisdom motif relates to the salvation history motif. The question did not merely concern their interpretation as disjointed pieces, but also what their presence in the book of Psalter meant in terms of the relationship between wisdom and salvation history. This means that the study is influenced less by a historical and form critical approach, but more from a literary and canonical perspective. / Thesis (Ph.D. (Old Testament))--North-West University, Potchefstroom Campus, 2008.