Department of Old and New Testament

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An analysis of the intercalation of Mark 11:12-25 in light of narrative criticism and the oral aspect of Mark
(Stellenbosch : Stellenbosch University, 2014-04) Ok, Il; Nel, Marius Johannes; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACT: Mark 11:12-25 has been identified as an intercalation or sandwich structure (A-B-A) by many scholars as consisting of three linked episodes: the cursing of the fig tree (11:12- 14), the cleaning of the temple (11:15-19), and the withered fig tree (11:20-25). Using the function of intercalation, Mark 11:12-25 is then interpreted symbolically as a prophecy of the destruction of the temple. This interpretation, however, the researcher argues, is implausible. To substantiate this claim, the research aims to interpret Mark 11:12-25 in the light of narrative criticism and the oral aspect of Mark. Chapter 2 lays the basic foundation for the current research. This includes a brief history of the study of Mark, the historical interpretation of Mark 11:12-25, a comparison between Matthew and Mark, and of studies concerned with intercalation. Various differing opinions of intercalation are given that complicate our understanding of its function. The main goal of chapter 3 is to examine Mark 11:12-25 according to three narrative elements, namely setting, characters and events. On the grounds that every scene in Mark 11 is connected naturally in the time and space setting, it will be argued that Mark did not arrange the two stories in Mark 11:12-25 as intercalation with a theological purpose. Although some argue that the two stories do not fit the character of Jesus, on the contrary, it will be argued that both stories strengthens the authority and power of Jesus as it is depicted in the Gospel of Mark. If Jesus teaching is considered (11:20-25), then the symbolic interpretation of the prophecy of the destruction of the temple cannot be sustained. Chapter 4 deals with the oral aspect of Mark. Mark’s community were in all likelihood not readers, but hearers. Dewey offers some characteristics of oral narratives, particularly their additive and aggregative structures and their participatory character. These, she argues, helps the reader to interpret the various aspects of Mark that have divided both scholars and literary critics of the Gospel. Therefore, the fig tree story and the temple story will be examined in the light of the oral aspect of Mark. The final chapter will offer a summary of each chapter and a synthesized conclusion.
Challenging hegemonic masculinity in John 7:53-8:11
(Stellenbosch : Stellenbosch University, 2018-12) Orpin, Dooyum Atindi; Nel, Marius Johannes; Van der Walt, C.; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACT: Violence against women can be perpetrated in various ways, among which is masculine supremacy or the desire to be a successful man at the expense of women. However, when manhood is seen as something that can only be achieved and defended through violent means, the vulnerability of women, who are in most cases regarded as the inferior and weak sex, becomes inevitable. This is one of the problems faced by Nigerian women. The experiences of my two mothers in their matrimonial home shared with my father provide a practical example of the violence Nigerian women face repeatedly. Since violence against women is often theologically motivated, it is important to address the norms that justify the abuse of women through a sound exegesis of a biblical text. This study therefore studied a text, John 7:53-8:11, which depicts violence being perpetrated against an unnamed woman in the name of a construction of manhood. In order to achieve this, this study adopted a multifaceted hermeneutical approach. In this multifaceted study, the initial focus was on understanding John 7:53-8:11 within the narrative of John through the use of narrative criticism (Chapter 2). The focus in Chapter 2 thus is on the text and the world in the text. In Chapter 3, the focus is on John and the world behind the text. It is argued that the narrative of John and the world in the text reflect the socio-cultural values of the first century GrecoRoman world, even though these two “worlds” are not identical. Chapter 3 provides an analysis in terms of how men at the time of the writing of the Gospel of John constructed their masculinity. In Chapter 4, the text is read from a feminist perspective to ascertain if it can indeed contribute to the empowerment of contemporary women. It thus focuses on the world in front of the text. It is the intention of this study to suggest an alternate way of constructing manhood. The study urges men to be redemptive, thereby taking swift steps to challenge women abuse, rather than instigating it. It is argued that one of the ways of achieving this is through Jesus Christ. Even though he was an ideal masculine figure, whose masculine attributes were divinely granted, he was also moulded by the androcentric culture of the time within which he was born and also grew up. Nevertheless, he chose to act contrary to the cultural values of his time. Occasionally, Jesus is seen in John’s Gospel as engaging with or participating in the patriarchal system of the society in which he was born. However, this did not change his attitude towards the women with whom he came into contact. He treated them as equal to men. This is a credible example that should be emulated by men of the twenty-first century, especially Nigerian men.
The characterisation of Herod and the infant Jesus as masculine authority figures in the gospel according to Matthew 1 and 2
(Stellenbosch : Stellenbosch University, 2018-11) Danjuma, Peter Makoshi; Nel, Marius Johannes; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACT: In the first chapter, the research background and motivation for the study is explained as well as the focus on power and authority in Matthew 1-2 in regard to Jesus and Herod. Thereafter the research questions and the aim of the research is outlined. The research methodology as well as the two methods, narrative criticism and modern hegemonic masculinity studies, are also briefly explained before the study is outlined. In chapter 2 narrative criticism as methodology is defined before it is applied to Matthew 1-2. The methodology of narrative criticism is introduced and explained in terms of its focus on story and discourse, point of view, narration, symbols and irony and narrative patterns. Key elements of narrative criticism like events, settings, characters, and plot are also explained and applied to Matthew 1-2. The focus of chapter 3 is on the characterisation of Jesus. It analyses how the infant Jesus, as a passive character in Matthew 1-2, does not speak or act. He is instead primarily characterised by his extensive genealogy, the numerous titles used by Matthew to indicate that he is the Messiah sent by God to rule as his king, and the care Jesus received from God through the use of intermediaries. It is argued that the genealogy of Jesus provides an indication of his ascribed honour and that it indicates that he, and not Herod, was the legitimate Davidic king. It, furthermore, indicates through the inclusion of four gentile women, that Jesus would not only be the king of the Jews but also of all gentiles who worship the true God. The analysis of the numerous titles Matthew uses indicates that he is, according to Matthew, the Son of Abraham, the Son of David, the Son of Man, Emmanuel, the King of the Jews, and a Nazarene. Even as an infant Jesus possessed unique ascribed honour. While Jesus as an infant is passive in Matthew 1-2, his honour is enhanced in how he was cared for by God through his father and angels as messengers. Chapter 4 investigates the characterisation of King Herod as a masculine character in the narrative of Matthew 1-2 by noting how Matthew described his response to the birth of Jesus, used titles for Herod and described the actions and death of Herod. Chapter 5 focuses on the second research question and uses a different reader-response approach than the previous three chapters. The shift in focus is explained first, where after hegemonic masculinity is defined, after which Matthew 1-2 is read from this perspective. The reading undertaken is a radical reader-response analysis of the family of Jesus and of Herod as masculine characters. Thereafter Matthew’s depictions of Herod and Jesus as male characters are compared to each other in terms of hegemonic masculinity. It is argued that the manner in which Herod abused his power as king in Matthew 1-2 to the detriment of women and children in order to safeguard his oppressive power, stands in contrast to the manner in which Jesus is described in Matthew 1-2. It is a text-book example of what contemporary gender studies have characterised as hegemonic masculinity. In chapter 5 it is argued that before reading Matthew 1-2 from a hegemonic masculinity. In chapter 5 it is argued that before reading Matthew 1-2 from a hegemonic masculinity perspective in Nigeria (a radical reader-response reading that elicits an “unexpected” meaning from the text), it is important to first read it from a conservative reader-response perspective that produces a more expected reading from the text. The reason for this two-step approach, which is reflected in the two research questions of the study, is that in order for Biblical studies to meaningfully engage with the Nigerian context, it needs to ensure that it cannot simply be dismissed as imposing a feminist Western perspective on the text and its contemporary readers. The manner in which this can be done in practice is outlined in chapter 6.
Collective meaning and specific, prophetic reference in the parables of Matthew 13
(Stellenbosch : Stellenbosch University, 2013-12) Scholtz, Jaco; Nel, Marius Johannes; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACT: This thesis investigates whether the parables of Matthew 13 can be understood, both individually and collectively, when they are connected to specific, prophetic referents. After a review of parable research, hermeneutical guidelines are identified in order to interpret the parables of Matthew 13 (chapter 2). Novel guidelines identified include the identification of specific, prophetic referents, the possibility of using details already explained in Matthew 13 in a contextually consistent manner, focusing on the collective meaning of this parabolic discourse and identifying what is new and old in each parable. After considering the structure of Matthew 13 (in chapter 3), these hermeneutical guidelines are applied, focusing on the contextual background (chapter 4) before analysing the parables individually (chapter 5) and collectively (chapter 6). The time period covered by the parables of Matthew 13 as a group is from the days of John the Baptist until the second coming of Jesus Christ. The kingdom of heaven is understood to exist from Pentecost onwards but will only be established when Christ returns, that is, the kingdom of heaven “exists-but-is-not-yet-established”. In Matthew’s presentation, the parable of the sower covers the time period during which Jesus presents the word (or gospel) of the kingdom to Israel only. During that time, Jesus authenticates his Messianic claims to Israel and, by doing so, displays the authority and power bestowed on the Christ to them. But when Jesus is rejected, the treasure is hidden and he goes to the cross to provide the sign of Jonah. After purchasing the field, having received all authority in heaven and on earth, the Son of Man sends good seed not only to Israel, but to all the nations of the world. The sons of the kingdom first sent must include Peter and the other ten disciples who are commanded to go and make disciples. The surprising growth of the Church after the great commission includes, perhaps unexpectedly, also Gentiles, for the Son of Man commences his pearl ministry by baptising not only Jewish and Samaritan but also Gentile believers with the Holy Spirit. At the end of this age, the gospel of the kingdom will again be preached. This time, however, it will be preached not only to Israel, but as a witness to all the nations — and then the present age will end. After the tribulation and judgment of those days, the King returns to unveil the treasure in order to establish the Messianic kingdom on earth. It is submitted that, regardless of one’s eschatological view (this thesis is presented from a dispensational, premillennial perspective), by focusing on specific, prophetic referents and by considering this series of parables in a collective and contextually consistent manner, the parables of Matthew 13 (and perhaps the Gospel of Matthew as a whole) can be understood differently. And it is about understanding all these things that Jesus questions his disciples.
The crucifixion and death of Jesus in Mark 15:21-41, from the perspective of its redaction history in the New Testament gospels
(Stellenbosch : Stellenbosch University, 2022-03-02) Hombana, Mphumezi; Nel, Marius Johannes; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACT: This dissertation investigates how the passion narrative tradition (crucifixion and death) of Jesus is redacted in the four New Testament gospels. In other words, how Matthew, Luke, and John interpreted the Markan passion narrative for their unique contexts. To answer this research question adequately, the issue of the four gospels’ relationships has been researched extensively. This study accepts Markan priority as the credible position in the synoptic puzzle. It also assumes that the Fourth Gospel has some form of a relationship with Mark, unlike Matthew and Luke. In this regard the question is seen to be not if John used the Synoptic Gospels as a literary source but if he responded to them or the tradition that had arisen from them. Hence, this study first attempted to investigate how the passion narrative developed from tradition into the Markan narrative account. The goal of this exercise was to provide the background for the entire study. Since Mark was the first canonical gospel that was written, this study shows how Matthew, Luke, and John redacted Mark 15:21-41. The research methodology employed in this study is redaction criticism. It is guided by the notion that a redaction-critical examination of Matthew, Luke, and John (the first existing sources to interpret Mark) can provide key details about how Jesus’ disciples read Mark 15:21-41 in the first century. As a result, this in-depth examination of these events (i.e., Jesus’ crucifixion and death) may yield a plausible understanding of Mark 15:21-41. This project contributes to the ongoing debate about the relationship between John and the Synoptic Gospels that is central to the fourth quest for the historical Jesus. Even though the study largely reaffirms the findings of various studies that have worked on segments of the text analysed, the approached is novel in that it combines the analysis of three canonical Gospels as redactors of Mark 15:21-41. It is hoped that this study, which has been undertaken on African soil by an African scholar will encourage other African scholars to work on the Greek text itself.
Die interpretasie van die vervullingsitate in Matteus aan die hand van ironie as pragmatiese taalkomponent
(Stellenbosch : Stellenbosch University, 2017-12) Conradie, Jacobus Petrus; Nel, Marius Johannes; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
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“Do this in remembrance of Me :” The Christological and social significance of Luke 22:14-30 for restoring human dignity
(Stellenbosch : Stellenbosch University, 2012-12) Etukumana, Godwin; Mouton, Elna; Nel, Marius Johannes; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACT: Using social-rhetorical hermeneutics, this study examines Jesus’ statement “Do this in remembrance of Me” during the last meal He had with his disciples before He went to the cross – both in the light of the Lucan context and our/modern present context. A careful examination of the text in Luke 22:14-30 poses a challenge to Lucan scholarship as it delves into the reason of the insertion of the phrase in the context of this meal. In the first place, different views as regards the meal are examined so as to present the motif of the meal. It has been discovered that Luke wanted his community to use this meal as a medium of remembering what Jesus was to humanity during his time on earth. Socio-rhetorical analysis helps to appreciate Luke’s rhetorical nuances in presenting this meal scene to his audience. In Chapter two it is revealed that Luke used his sources rhetorically in different textures and patterns to present to his audience that Jesus was the Saviour and a servant-leader. The intertexture of Luke’s material of the meal shows that Luke appealed to his community using Ancient Near Eastern, Greco-Roman socio-cultural rhetoric in order to reiterate what his audience needed to know about Jesus. It reveals Jesus as a broker, patron, and benefactor to his community with the aim of restoring the dignity of humanity. The sacred texture of the Lucan meal shows the ever abiding presence of Jesus in the midst of the community whenever they meet due to the divine power of Jesus. Socio-rhetorical hermeneutics of Luke 22:14-30 explicates that the phrase “Do this in remembrance of Me” in the context is Luke’s rhetorical strategy of encouraging his audience to remember Jesus with the view to imitate his lifestyle and his inclusive approach to the marginalised and the outcasts of society. It is when the community eats the meal concomitantly with the imitation of his lifestyle, especially his approach to God and humanity, that the community will truly remember Jesus and thus restore human dignity in society.
The function of APORIAE in John 21 : a media-rhetorical analysis
(Stellenbosch : Stellenbosch University, 2021-03-03) Quimpo, Stephen Gabriel; Nel, Marius Johannes; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACT: There has been an ongoing debate in contemporary studies over the literary disunity and narrative unity in the Gospel of John. Some scholars have used literary aporiae, or seams in the text, to posit a composition history or community history that can be reconstructed from the final text by working backwards through these aporiae. Other scholars have noted that there is narrative unity in John, but debate whether this exists uniformly throughout the book, or only in chapters 1-20, leaving chapter 21 as a text reflecting a later composition history or community history. The approach taken in this study attempted to use a media-rhetorical approach that takes into account the media texture of the text when dealing with literary aporiae. As such, this study looks at the media culture of the time in which John 21 was composed and distances itself from a particular Johannine community history. The study therefore argues that John 21 was composed after John 1-20, reflecting a media culture at the end of the first century CE.
The Holy Spirit in Matthew 12:15-32 : an intertextual investigation
(Stellenbosch : Stellenbosch University, 2020-04) Hasiso, Elias Assefa; Nel, Marius Johannes; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACT: Former studies of Matthew’s Gospel in general, and 12:15-32 in particular, have emphasised on Christology to the detriment of Matthew’s presentation of the Holy Spirit. Previous research further limited its consideration of the role of the Holy Spirit in relation to Jesus’ miraculous ministry to 12:15-32, in the light of preceding and succeeding chapters. No study has investigated the integral role that the Holy Spirit played in Jesus’ entire miraculous ministry and the reasons behinds Jesus’ provocativeness towards the Jewish religious leaders. This thesis aims to fill this gap in Matthean studies. This study investigates Matthew’s presentation of the Holy Spirit in relation to Jesus’ miraculous ministry in a specific pericope of his Gospel in order to ascertain whether Jesus, Matthew and his faith communities’_ and even the Jewish religious leaders were aware of the Holy Spirit. The study endeavours to address a specific research question: How does Matthew present the Holy Spirit in relation to Jesus' miraculous ministry in Matthew 12:15- 32 in terms of the Old Testament? This study used an intertextual method and specifically Richard Hays’ “_backward reading_ or “_figurative reading_” of Scriptures to study the relevant passages. Particular attention is given to Matthew’s direct and indirect quotations and allusions to the Holy Spirit and the Spirit’s relationship with Jesus the Messiah. This intertextual study examined how Matthew’s rereading of the OT Scriptures shapes not only his understanding of Jesus the Messiah, but also the dynamic role of the Holy Spirit in the life and ministry of the Messiah. The research on Matthew 12:15-32 with its preceding and succeeding texts shows that Matthew presents the Holy Spirit as known to Jesus, his followers and Matthew’s faith community, and as being actively involved in Jesus’ conception, baptism, temptation and miraculous ministries. Matthew 12:15-32 also indicates that Jesus, who himself empowered by the Holy Spirit in performing his miracles. Jesus further encouraged his disciples by promising that the Holy Spirit would accompany them on their mission among their fellow Jews and Gentiles. Thus, to disregard what the Holy Spirit is doing in Jesus means to reject the visitation of God which will incur judgment, whether the perpetrators are the Pharisees or Matthew’s faith community.
Identity formation and the Gospel of Matthew : a socio-narrative reading
(Stellenbosch : Stellenbosch University, 2021-12-02) Negewo, Tekalign Duguma; Nel, Marius Johannes; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACT: With the assumption that texts have identity-forming roles, this study attempted to answer the question: Why does the author of the Gospel of Matthew include non-Judean characters in his narrative? To explore a possible answer to this question, I coined and used the socio-narrative reading method, which merges socio-scientific criticism, narrative criticism, and semiological reading through social identity, characterisation, and semiotic theories as a heuristic interpretive tool. I contend that the implied author of Matthew used the non-Judean characters to form the identity of the ideal readers’ community. This community is not a specific, isolated community, but an imagined 1st-century group of people, i.e., an ideal readers’ community, who could read, grasp, and accept the ideology1 propagated by the Gospel of Matthew as it was expressed by the implied author in the narrative. Many Matthean scholars have pointed to the role of the non-Judean characters in the Matthean narrative as having implications for the mission to the non-Judeans, but without providing a theoretical basis. I argue that Ronald Barthes’ semiological reading method, specifically the second order meaning of stories, fills this lacuna in Matthean scholarship. Furthermore, most of the studies on the non-Judean characters in the Gospel of Matthew considered them as a reflection of the addressed community. However, I contend that these characters have an identity forming role. I argue that, on the one hand, the implied author used the negatively stereotyped non-Judeans in the Matthean Jesus’ teaching (i.e. Matt. 5:47; 6:7; 6:32; 18:17; and 20:19), which are exemplified in the stories of the negatively characterised non-Judean individuals such as the Gadarenes (Matt. 8:32-34), Pilate (Matt. 27:1-6; 27:62-66), and the Roman soldiers (Matt. 27: 27-28:15), to demonstrate the “otherness”, the “outsiderness” of the non-Judeans. On the other hand, the positively characterised non-Judeans in the genealogy account (Matt. 1:1-17), the Magi (Matt. 2:1-12), the centurion (Matt. 8:5-13), and the Canaanite woman (Matt. 15: 21-28) are used in the Matthean narrative to form the identity of 1 In this disseretation ideology has the meaning of what the implied author wants to promote, shuch as in the first century context in which the idea of non-Judeans being a part of God’s people and rightful beneficries of the kingdom blessings was contested, the implied author promote the possibility of the non-Judeans being a part of such people. the ideal readers’ community. If the positively characterised non-Judeans were shown to be rightful beneficiaries of the messianic blessings, the social boundary that excluded non-Judeans, who were perceived as others and outsiders in relation to God’s people, is either compromised or demolished. Therefore, the positive and negative characterisations of non-Judeans in the Matthean narrative have a role in forming the identity of the ideal readers’ community.
The implications of honour and shame in Matthew 5:38-42 and in Unhu philosophy as a response to the political violence in Zimbabwe
(Stellenbosch : Stellenbosch University, 2022-11) Gusha, Tapiwa Huggins; Nel, Marius Johannes; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACT: This research sought to understand how honour and shame are defined in both Matt. 5:38-42 and Unhu Philosophy, and how they can be analysed alongside each other as a possible way of curbing political violence in Zimbabwe. To explore the possibility of how the Matthean Jesus’ context illuminate the Zimbabwean context the researcher used Social Scientific Exegesis to answer three critical questions; how are the values of honour and shame defined in Matthew 5:38-42?, what is Unhu philosophy and how do the concepts of honour and shame feature within it?, what are the differences and similarities between understandings of honour and shame in Jesus’ ethics as reflected in Matt. 5:38-42 and the way honour and shame feature in Unhu Philosophy? This research contains six chapters. Chapter one is the introduction providing the aim and focus of the study, research questions, the importance of the study and the methodology. Chapter two focused on honour and shame in Matthew as well as the understanding of honour and shame in the Jewish and Greco-Roman world behind the text. Chapter three gives an overview of the Sermon on the Mount and undertakes the Social-Scientific exegesis of Matt. 5:38-42. Chapter four provided a general overview of the African context and investigated how the Bible should be interpreted from a Postcolonial perspective. Chapter five focused on honour and shame in Unhu Philosophy and chapter six concluded the research by indicating similarities and divergences between the Matthean Jesus’ context and the Unhu Philosophy oriented Zimbabwean context. The research identified some similarities in the role played by the values of honour and shame in the Matthean Jesus’ community and the Zimbabwean community in as far as violence was/is concerned. This research established that the Matthean Jesus’ approach to violence as captured in Matt. 5:38-42 was different from his contemporaries. While the Matthean Jesus participated in the game of honour and shame he also changed the game’s rules. This research concluded that if the custodians of Jesus’ ethics i.e., the Church adopt the Matthean Jesus’ approach she might contribute effectively to the stopping the vicious circle of political violence in Zimbabwe and contribute positively to the dialogue of national healing and reconciliation.
Luke's use of the parable of Lazarus and the rich man (Luke 16:19-31) to construct new social identities
(Stellenbosch : Stellenbosch University, 2021-03 ) Van Groeningen, David Ross; Nel, Marius Johannes; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACT: This thesis explores Luke’s use of the parable of Lazarus and the Rich Man (Luke 16:19-31) to create new social identities. The thesis discusses the socio-economic background to Luke’s day, discussing how one’s ascribed and acquired honour contributed to one’s social identity, as well as how one’s social identity and standing was affected by wealth and how it was used. The thesis goes on to use parallel parables to justify the use of the lens of social identity in such parables. Finally, the thesis goes on in chapters five and six to discuss the important social identity markers to which the parable refers: Moses and the prophets (chapter five) and the figure of Abraham (chapter six). The researcher shows how Luke uses these characters to create new social identities. By acting like those opposed to God’s people, Luke shows that the Rich Man and others like him act according to social identities of those opposed to God’s people (those in line with Moses and the Prophets and specifically Abraham), and so can no longer claim such a social identity or the group entitlements granted to one who holds such an identity. Those considered to have low-status social identities were actually the ones with a high-status social identity: “children of Abraham” – the very identity that the Rich Man believed that he held by virtue of his ascribed honour as a physical Israelite; put simply, there is a reversal of social identities.
Luke’s use of Abraham as a social identity marker in Luke-Acts
(Stellenbosch : Stellenbosch University, 2024-03 ) Van Groeningen, David ; Nel, Marius Johannes; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACT: This dissertation aims to explore the significance of the figure of Abraham as a social identity marker in the Gospel according to Luke and the Acts of the Apostles. The study analyses each passage in which Abraham is presented in Luke-Acts in order to understand how he is used as a social identity marker in each passage. The verses in which Abraham is present are the following: Luke 1:55, 73; 3:8; 13:16, 28; 16:19–31; 19:9; 20:37; Acts 3:13, 25; 7:1–8; 13:26. In each passage, that Abraham functions in some ways as a uniting figure and in others as a dividing figure. In some cases, he shows that those who act against the well-being of the group “Children of Abraham” are actually outside of this group, even though they thought themselves to be part of the group. In other cases, the boundaries of the group are widened to include people who were previously beyond the boundaries of the group. Abraham is thus used to make clear who is part of the social group “Children of Abraham” and who is not. Questions regarding the relationship between Jewish people and Gentiles, and about how Abraham speaks to these questions, are also raised in the dissertation. As will be discussed in the dissertation, scholars have raised questions regarding Luke’s relationship with Judaism, with one suggesting that Luke reaches a mostly Jewish audience almost to the exclusion of Gentiles while another suggests that Luke intends to do away with Judaism entirely, with other views in between. Because of the importance of the figure of Abraham to Judaism, the researcher believes that analysing Luke’s use of Abraham as a social identity marker can contribute to answering these questions. In the final chapter, the dissertation will summarise the content that has been discussed, discuss how the research question has been answered, and suggest areas for further research.
Reconciliation in the Gospel of Luke : a socio-historical study
(Stellenbosch : Stellenbosch University, 2016-08-18) Etukumana, Godwin Akpan; Nel, Marius Johannes; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACT: This study investigated the concept of reconciliation in the Gospel of Luke by using a sociohistorical approach. The interaction of Luke with both the Greco-Roman and the Jewish worlds necessitated that both be studied. The investigation of the concept of reconciliation in Greco-Roman society revealed that it occurred in all aspects of society. Giving a sacrifice, praying, sharing a meal, drinking from the same cup, exchanging a gift, and healings were identified as enactments of reconciliation. Gods and humans acted as mediators of reconciliation, which sought the common good for the empire and restored the wellbeing of everyone. The Jewish concept of reconciliation encompasses two intersectional expressions: a vertical reconciliation with God and a horizontal reconciliation with other people. The dichotomy between the sacred and the profane created a gulf which separated humanity from God. Rituals such as offerings for atonement, through which the profanity was removed, played an important part in restoring the relationship between God and Israel. In the prophetic tradition listening to the voice of God, as revealed by the prophets, became the means through which Israel could reconcile with God. In chapter 4 the Greco-Roman and the Old Testament understandings of reconciliation were compared. It was ascertained that actions like prayers, healings, giving sacrifices, sharing meals and exchanges occurred in both. In the Jewish world priests and prophets were mediating agents on behalf of the people, whereas in the Greco-Roman world the mediating agents were primarily the priests. In Greco-Roman society, the gods themselves acted as mediating agents. The motivations for reconciliation were also similar. Chapter 5 focused on Jesus’ missio reconciliatio in Luke 1:1-4:13; 4:14-9:50 and 9:51-19:27. It argued that Luke did not use any of the common terms of his time for reconciliation in order to develop an ethic of reconciliation. Luke 15:11-32 was analysed as an example of the teaching of Jesus. This parable reiterated that Luke indeed speaks about reconciliation even though he does not use the common Greek terms for reconciliation. The chapter also focused on Jesus’ enactments of reconciliation through the healing of those with leprosy (Luke 5:12- 16; 17:11-19). The final aspect of the Lukan understanding of reconciliation discussed was his narrative of the passion of Jesus (Luke 19:28-24:53). Chapter 6 argued that in the remembrance meal that Jesus carried out with his disciples, the cup he shared was a symbol of his blood. This was an allusion to the Old Testament practice of reconciliation through blood. The suffering of Jesus in the Passion Narrative depicts Jesus as the fulfilment of the Suffering Servant of Isaiah, who was to take the transgression of his people on himself in order to reconcile them with God and to inaugurate the era of reconciliation through suffering. In terms of the research problem that this study set out to address, it is clear that Luke’s Gospel has a theology of reconciliation that is evident in its description of the actions and words of Jesus. For Luke, reconciliation implies the removal of the underlying cause, sin against God, and its effect on humanity. Jesus demonstrated to humanity through his teachings and actions what it means to be reconciled.
The role of genealogies in the antiquities of the Jews and the Gospel of Matthew : a comparative study
(Stellenbosch : Stellenbosch University, 2024-02 ) Amante, Motuma Badassa; Nel, Marius Johannes; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACT: This study explores the genealogies in the Gospel of Matthew and Josephus’ Antiquities of the Jews to understand their role in shaping identity within specific religious and historical contexts. The introductory chapter of the study highlights the relevance of genealogies in the Ethiopian Church, the two texts’ historical backgrounds, and the research method used in the study. Chapters Two and Three include a detailed analysis of genealogies in the Old Testament, focussing on Genesis, 1 Chronicles, and Ruth to lay the groundwork for understanding Matthew’s genealogy of Jesus. Chapter Three focusses on Matthew’s genealogy, emphasising its intertextual connections with the Old Testament and its theological focus on Jesus’ Messianic identity and the inclusion of both Jewish and non-Jewish persons in the lineage of Jesus. Chapter Four shifts focus to Josephus’ Antiquities of the Jews, exploring his use of genealogical material. It highlights Josephus’ portrayal of Jewish identity through genealogies and the differences in its emphasis compared to Matthew, notably the absence of a direct genealogical line from David to Jesus. Chapter Five consists of a comparative analysis between the genealogies in Matthew and Josephus’ works, unveiling divergent aims and approaches. While Matthew emphasises Jesus’ role in God’s redemptive plan and inclusivity of both Jews and non-Jews, Josephus focussed on constructing Jewish identity around a common ancestor, Abraham, to garner favour from the Romans. The study’s main research question, formulated in Chapter One, addresses the multifaceted role of genealogies in these texts, transcending biological constructs to encapsulate relational, historical, and contextual/theological dimensions. The study reveals the distinct approaches of Matthew and Josephus, showcasing their intentions and the divergence of their audiences. The secondary questions focus on the differences in their use of genealogical concepts, the unique roles of figures like Abraham in establishing group identity, and the significance of genealogies in shaping identities in a particular society. Overall, this dissertation provides a comprehensive examination of genealogies in the Gospel of Matthew and the Antiquities of the Jews, revealing their intricate roles in shaping group identities, theological implications, and historical contexts in the ancient world.
The role of the ascended Jesus in the Acts of the Apostles
(Stellenbosch : Stellenbosch University, 2019-12) Park, Hansung; Nel, Marius Johannes; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACT: This study endeavours to rediscover the significance of the ascension narrative as a key for understanding the activity of Jesus as divine character within the whole Acts narrative by exploring ancient ascension accounts and the theme of divine involvement in Graeco-Roman historiography. This study offers a fresh approach. It illuminates the connection between ascension accounts and the use of divine involvement in ancient historiography, and demonstrates that the ascension of Jesus can be understood in the light of the connection. By extending the investigation to both Graeco-Roman and Jewish ascension accounts, Chapter 2 demonstrates that the ascension narrative reports the absence of the ascended character on earth and the presence of him as a god (Graeco-Roman) or like Elijah (Jewish) in heaven, including an expectation of activity of the ascended character from heaven. Chapter 3 then ascertains that the portrayal of divine character as the driving force of stories/history is a common feature in ancient historiographies, and that a significant number of Graeco-Roman historians insist on divine involvement in human affairs. The Acts of the Apostles shares this feature of Graeco-Roman historiography. Setting Acts in conversation with the previous chapters, focusing on the ascension narrative and the portrayal of the heavenly Jesus’ appearances, shows that the ascension narrative was understood as Jesus’ divine identity and his activity from heaven for people. It also highlights Luke’s theological view that the divine character, like Jesus, is the driving force of the story/history. All of this is affected in fundamental ways by Luke’s portrayal and testimonies of the ascended Jesus’ activity in the Acts narrative. As a result, this thesis clarifies that the ascension narrative in Acts does not merely report the absence of Jesus and his exaltation (Acts 2:33); it also enables the ascended Jesus’ active involvement in the Acts narrative as a whole. Jesus as the divine character thus continues to participate in God’s plan for the church/the disciples as described and testified in Acts. Although Jesus is taken up into heaven, Jesus’ characterisation makes him active and present rather than silent and absent in the Acts narrative.
A social-scientific study of the Parable of the Shrewd Steward in Luke 16:1-9
(Stellenbosch : Stellenbosch University, 2016-02-18) Silas, Dogara Turrang; Nel, Marius Johannes; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACT: The understanding of the parable of the shrewd steward in Luke 16:1-9 has been problematic throughout its interpretive history. The main challenge is Jesus’ praise and commendation of the dishonest acts of the steward therein. In Nigeria, if not in most African societies, where there is a need for faithful stewards, one is left confused about how to understand that a master would praise the dishonest act of his steward in a context in which corruption has become a way of life. This study was undertaken on the assumption that, of the different genres used by Jesus during his earthly ministry, the most familiar and striking are the parables, which comprise one third of Jesus’ teaching. The importance of the parables in terms of understanding Jesus’ history, ethics and self-understanding cannot be overemphasised. The parables challenge their readers because, despite their superficial simplicity, they convey key insights into the nature of the Kingdom of God. In this study, the parables are understood in line with the meaning of the Hebrew Mashal and the Greek parabole, as referring to a proverb, a riddle or a metaphor used to convince and persuade hearers. In this study, the literary context of the parable of the shrewd steward was examined, as well as its demarcation. The study suggests that, even if the parable told by the historical Jesus may have ended in v. 8a, Luke has added a number of sayings that reveal his understanding of the parable as being about the correct use of wealth and possessions in the light of the coming Kingdom of God. An annotated translation of Luke 16:1-9 is also provided. Using a social scientific method in order to understand the text in terms of its social context, the parable was read verse by verse and the function of stewards in the first century was clarified. It is argued that a steward was an estate manager and thus someone in the position of a considerable amount of authority and trust. The steward in the parable under consideration was the responsible agent to whom the absentee master had entrusted a great deal. It thus is clear that a steward like the one in Luke 16 was highly placed in the household bureaucracy of the rich and powerful elite. The theological perspective of the text in question was also brought to light. The words of Jesus in v. 9, on the use of worldly possessions to make friends, necessitated considering Luke’s concept of wealth and possessions in the light of the coming Kingdom of God. It was argued that, in this parable, Luke intended to criticise the wrong use of wealth and possessions. The social system suggested in the text, which includes honour and shame, the patron-client relationships, benefaction, hospitality and the economic situation in the first century, was also investigated as explaining key values in the first-century Greco-Roman world. The application of the text in question to the contemporary Nigeria, and southern Kaduna in particular, was furthermore surveyed. The survey revealed that African scholars, like scholars on other continents, are also struggling with the interpretative problems posed by the parable under consideration. The African scholars also agreed with their counterparts on other continents that the focus of the parable is not on the dishonest acts of the steward, but on his shrewdness. The parable stresses that believers should be faithful stewards by responding appropriately to the coming kingdom of God by using their possessions to care for the poor.
Spirituele identiteitsbewuswording deur kommunale lees : ’n gevallestudie van 1 Timoteus 5:1-16 onder vroue in Zama-Zama informele nedersetting
(Stellenbosch : Stellenbosch University, 2015-03) Botha, Jan Adriaan; Nel, Marius Johannes; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACT: In this study we examine the role of spiritual identity awareness in communal reading from 1Timothy 5:1-16 with the marginalized women in the Zama-Zama informal settlement. A case study of the text was done amongst women from diverse contexts where they gather as a unique study group. The study focused on the meeting of different women to read, interpret and discuss the Biblical texts with one another. Communal reading creates a safe space for these women to take part in an intercultural conversation. Individuals from diverse contexts are given an opportunity to express themselves communally. This intercultural conversation space is theoretically based on the joint presuppositions of Feminism and African hermeneutics. The physical and sexual violence these women have experienced has a direct effect on their spiritual identity awareness and ordinary life. In chapter two the fundamental presuppositions of both Feminism and African hermeneutics are explored. These will serve as the hermeneutical framework of the study. The voices of the marginalized women will be heard. In Feminism we place the emphasis on the voice of the individual and a group within a certain context. African hermeneutics, on the other hand, highlights through the communal reading a save space in which these voices are heard. Within this safe space it was possible for the marginalized women of Zama-Zama to let their voices be heard both communally, but also as unique individuals. Chapter three discusses a multidimensional exegetical framework for the study. The focus is on communal reading and interpretation of the text. The intercultural conversation in this study is conducted in terms of communal reading and interpretation of 1 Timothy 5:1-16 with the marginalized women in Zama-Zama. The interpretation history of the text is also part of this chapter. The joint presuppositions of Feminism and African hermeneutics and their contexts are discussed here, with the position of women in the Mediterranean world and church. The dominant discourse in the texts is the role of the widows in the church and community with specific reference to the role of hospitality/caring, the interpretation of stories of hope and above all the incarnation in the body of Christ as identified by the women of Zama-Zama. With 1 Timothy 5:1-16 as conversation document and the dual hermeneutic framework as starting point, we discuss the empirical component and exegetical framework of the study in the next chapters. Chapter four focuses on the theoretical framework of the study. The hermeneutical model of intercultural Bible interpretation of Kessler (2004), Hofstede’s (2001) culture theory as well as MacDonald’s (2005) structural models on spiritual identity awareness and development, are investigated here. Some key terms are spotlighted and discussed in more detail, such as culture, identity, spirituality and spiritual identity awareness. In chapter five we focus on the methodology, in particular the research design and research approach. The participant selection for the diverse study group is also important. The research process and the data collection techniques are also discussed here. The data that are collected in the intercultural conversation are then analysed qualitatively. The analyses and research result are discussed in chapter six. The different appendices reflect the detailed information and data that were collected in the study. The summary and implications of the study are the focus of chapter seven. All the diverse voices, the literature study, the unique context of the marginalized women in the text as well as the women of Zama-Zama, are summarized here. The intercultural conversation space was theoretically based on the joint presuppositions of Feminism and an African hermeneutics. The physical and sexual violence against these women has a direct effect on their spiritual identity awareness and ordinary life, as shown by the study. In the conclusion to this study all the diverse discussions converge and an attempt is made to present a reflective interpretation of how spiritual identity awareness functions in the intercultural Bible reading process. We discover in the study that the women, usually the victims of physical and sexual abuse, engage in a positive way towards a new and creative lifestyle. They make a difference in their own lives as well as in the community as well-respected and passionate women. The intercultural conversation space is a valuable instrument for establishing social transformation.
The Synagogue as locus of ministry in Luke-Acts : a socio-historical study of Luke 4:16-30
(Stellenbosch : Stellenbosch University, 2020-04) Silas, Dogara Turrang; Nel, Marius Johannes; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACTS: ENGLISH ABSTRACT: This study focused on three interrelated matters. The first is the synagogue as an ancient institution, the second is Luke’s depiction of the synagogue as a locale for ministry in LukeActs and the third is the pivotal role Luke 4:16-30 plays in Luke’s depiction of Jesus’ ministry. The synagogue is one of the most important institutions of antiquity in that it was not only central to Judaism, but also left indelible marks on both Christianity and Islam. The gospel writers provide us with some information on how the synagogue as an institution played an important role in Jesus’ life and ministry. It is also clear that attending the services of the synagogue was customary for both Paul and Jesus and that for both of them it served as an important locale for their teaching and preaching. An overview of recent studies indicated that there are new approaches to the origin of the synagogue that covers its spatial, liturgical, non-liturgical and institutional aspect. While reference was made to all four aspects of the synagogue, attention was given primarily to the non-liturgical aspect of the synagogue, which focusses on the religio-political life of the people. The study of the origin and function of the synagogue has shown that it is shrouded in mystery and may never be fully known. However, the synagogue was clearly a well-known institution in both Palestine and in the Diaspora in the 1st century and the intertestamental period. The survey of the origin of the synagogue indicated that it addressed the religious, social and political needs of the people. The study also undertook a survey of the synagogue in the New Testament which revealed that the New Testament understanding of the synagogue aligned with the practices of the ancient synagogue. However, some functions of the ancient synagogue as analysed are not found in the New Testament while others that are mentioned in the New Testament are not found in the ancient synagogue. This indicates just how contextual the function of the synagogue was. A description of the socio-historical context of Luke-Acts as well as how it is structured as a literary work, was also considered. In terms of the literary structure of Luke-Acts, the research determined that it is legitimate to treat them together; and that the synagogue is a key aspect in both. The synagogue in Luke-Act was also considered. It is clear that both Jesus and Paul used the synagogue as a locale for preaching the message of the Kingdom. The study has also shown that the role of the synagogue described in both Luke and Acts aligns with the rules of the synagogue as discussed in Chapter Two, but that not all the roles discussed in the ancient synagogue are replicated in Luke. The socio-historical study of the synagogue in Luke-Acts, and particularly Luke 4:16-30, showed that the beneficiaries of Jesus’ message were the socially and economically disadvantaged people in his society. In the conclusion the results of the study were briefly applied to Nigeria where poverty has ravaged the lives of many people. The study indicated that Jesus wanted to reform the synagogue as a religio-political institution to again fulfil its role in addressing the needs of its community. The Nigerian church needs to replicate this. However, while the Nigerian churches operate similarly to association synagogues, the need is to implement Jesus’ strategy of transforming public synagogues. Thus, an ecumenical approach is needed to affectively address the needs of the faith communities Nigeria.
The synoptic redaction of Mark 13:14-23
(Stellenbosch : Stellenbosch University, 2018-11) Hombana, Mphumezi; Nel, Marius Johannes; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACT: This research investigates the possible meaning of Mark 13:14-23 for its two synoptic interpreters, Matthew and Luke. There is consensus among Markan scholarship that Mark 13 is the most difficult passage in the entire Gospel of Mark. The focus of the study is not on what Mark intended with his discourse, but instead with how Matthew and Luke understood it. Hence, three related questions guide the research. Firstly, how was Mark 13:14-23 interpreted and utilised by Matthew? Secondly, how was Mark 13:14-23 interpreted and utilised by Luke? Thirdly, did Matthew and Luke interpret and utilise Mark 13:14-23 differently in terms of being anticipatory or descriptive regarding the events it refers to? This study proceeds from the hypothesis that a redaction-critical study of Matthew and Luke can provide an important insight into the interpretation of Mark 13:14-23. It is contextualised with a brief overview of what Markan scholars have noted as problematic in the text, but the main focus is on how Matthew and Luke understood and dealt with these problems from their own contexts, by adequately clarifying what is vague and unclear in Mark. I believe the study contributes an important insight for the understanding of Mark 13:14-23.

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