Masters Degrees (Old and New Testament)
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Browsing Masters Degrees (Old and New Testament) by browse.metadata.advisor "Bosman, Hendrik"
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- ItemThe abuse of power and sexual violence: a close reading of 2 Samuel 11 against the background of Boko Haram Atrocities in Nigeria(Stellenbosch : Stellenbosch University, 2016-02-18) Audu Makama, Bulus; Bosman, Hendrik; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.ENGLISH ABSTRACT: This research is stimulated by the current abuse of power and sexual violence associated with Boko Haram atrocities in Nigeria during the last two decades. The concern for peaceful co-existence, gender equity, and health in Nigeria as well as globally also constitute a motivation for this research. This study narrates and examines the abuse of power and sexual violence through a close reading of the textual detail in 2 Samuel 11:1-27 mostly within its literary context and against the background of Boko Haram atrocities in Nigeria. Sexual violence including rape is a forced sexual act which often includes degrading jests on women, name-calling, unwanted touching and use of pornography, violates human dignity. In the attempt to perform a sexual act, or any act of forced, unwanted or unlawful sexual activity without a person’s consent, the perpetrator commits sexual violence mostly a result of abuse of power. The background to the study in Chapter One considers the socio-cultural, religious, Islamic, and political context as well as the common unit of gender construction in Northern Nigeria. The problem statement, hypotheses, aims and objectives, design and methodology of the research are also outlined. Causality theory by Rachel Jewkes is adopted to highlight the main causes of sexual violence. Furthermore, the study gives a description of the abuse of power and sexual violence inherent in Boko Haram atrocities in Nigeria as part of the hermeneutical frame of reference of the research in Chapter 2 which also presents a review of literatures on abuse of power and sexual violence as attested in Boko Haram activities. A definition of salient terms such as abuse, power, sexual violence and atrocity is provided along with a brief history of Boko Haram and its initial non-violent phase, violent acts, and current acts of terror through sexual violence. Again, examples of violent behaviour and the reasons for sexual violence by Boko Haram are considered. In Chapter Three, the study focuses on a close reading of 2 Samuel 11 that is sensitive to the presence of overt and covert manifestations of abuse of power and sexual violence in the biblical text, with special reference to verse 27. In fulfilling one of the aims and objectives of this study, Chapter Four offers a humble contribution to the Nigerian discourse on a theological ethical response to the effects of abuse of power and sexual violence perpetrated by Boko Haram. The study critically contextualized the reading of 2 Samuel 11:1-27 as a theological ethical response to the challenges posed by Boko Haram atrocities, and argues that women are not necessarily culpable when it comes to the abuse of power and sexual violence directed against them. The study submits that despite the Boko Haram atrocities in Nigeria, life beyond Boko Haram and peaceful coexistence between opposing parties is possible. The thesis therefore calls for a self-evaluation in order to understand Boko Haram atrocities and think afresh about how to influence others whose mind-set derives from the same context and concept. Patriarchy which silences the voices of women in the society should be redefined by taking into consideration Jewkes’ causality theory of intimate relationship in order to alleviate the plight of women who suffer from trauma, Sexual Transmitted Diseases (STDs), stigmatization and many more health challenges as a result of sexual violence.
- ItemAuthority and interpretation in the book of Jonah(Stellenbosch : Stellenbosch University, 2000-02) Jardine, Graham Walter; Bosman, Hendrik; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.ENGLISH ABSTRACT: The issue addressed in this study and its hypothesis are outlined in chapter one, and concern the general problem of variety in theological interpretation of the Bible. Specifically, the research problem is identified with the existence of different readings of Jonah as Scripture, and the need for these readings to be authoritative. A secondary issue has to do with the role of author's intention in theological interpretation. The hypothesis of this study states that the existence of various models of Scriptural authority can account in part for the different ways that interpreters produce meaning in the text of Jonah, by appealing to the one aspect of the text which is thought to be authoritative. In chapter two the concept of scriptural authority is defined. The writings of theologians who have expressed authority in terms of models is compared and contrasted. A synthesis is attempted which aims at providing a definition of each model of authority with which to analyse the theological interpretations of select authors. In this chapter, the main focus is on the different ways that the Bible is regarded as authoritative in the church. Chapter three provides an analysis of three Jonah commentaries each written from the perspective of one of the models of authority. The specific way in which each author understands the meaning of Jonah is identified through a consideration of the exegetical arguments. The single aspect of the text which is taken to be decisive in the articulation of the understanding of the theological message is traced in the author's argument. The interpretation is then compared with the definition of the particular model assumed to be underlying the exegesis. The final chapter consists of an evaluation of the validity of the central hypothesis; some concluding remarks concerning the role of author's intention in authoritative interpretation; and an identification of areas for further research.
- ItemCurrent perspectives on Wisdom in Job 28(Stellenbosch : Stellenbosch University, 2007-12) Park, Byeong Cheol; Bosman, Hendrik; University of Stellenbosch. Faculty of Theology. Dept. of Old and New Testament.The aim of this thesis is to discern the trends in current scholarship on the concept of wisdom in Job 28. The trends differ according to methodological perspectives (literary, historical, and theological), depending on the relationship among the concepts of wisdom as the fear of the Lord, transcendent wisdom and traditional wisdom. However, in each perspective one can find some different interpretations which are also found in other perspectives. Most current scholars from the literary perspective consider Job 28 as a wisdom poem or song, anticipating the speeches of Yahweh. For them, the theme of Job 28 criticises traditional wisdom which entails the doctrine of retribution and suggests transcendent wisdom, which is inaccessible to human being. The fear of the Lord is the practical conclusion of transcendent wisdom. For the scholars working from the historical perspective, there are various opinions about the authorship, the date, the location, and the purpose of Job 28. However, for many scholars the concept of wisdom in Job 28 reveals only transcendent wisdom, which contradicts traditional wisdom that entails the doctrine of retribution. The concept of the fear of the Lord also belongs to traditional wisdom. For many scholars who work from the theological perspective, the concept of wisdom is the fear of the Lord. The fear of the Lord in Job 28 is the repetition of the Prologue and anticipation of the speeches of Yahweh. The fear of the Lord is the practical conclusion of transcendent wisdom and can coexist with traditional wisdom.
- ItemThe daughters of Zelophehad : a Nigerian perspective on inheritance of land by women according to Numbers 27:1-11(Stellenbosch : Stellenbosch University, 2005-04) Ahiamadu, Amadi; Bosman, Hendrik; Stellenbosch University. Faculty of Theology. Dept. of Old & New Testament.ENGLISH ABSTRACT: Chapter one of this research and its hypothesis outlines the way in which land inheritance has been applied in past decades to the total exclusion of women. This study includes mainly the Ogba and Ekpeye and concentrates on areas where the Bible has been read for nearly 100 years without any appreciable impact on the cultural restrictions imposed on women with respect to the inheritance of land. Chapter two highlights the practices of land tenure in both the ancient Near East (ANE) and ancient Israel, with specific emphasis on the concepts of ahuzzah and nahalah, the role of the kinsman redeemer (goe/) in the redemption and retension of the family inheritance, and the importance of the dowry as a substitute for land inheritance. Chapter three looks at the social and religious status of women in the ANE and ancient Israel, and illustrates the importance of women as daughters or wives. The specific inheritance rights enjoyed by women in ANE societies are also mentioned. The inheritance rights of women in South-east Nigeria and the Niger Delta are covered in chapter four. The traditional system of land holding and the relationship between this system and the socio-economic status of women are disussed. Empirical evidence from the Niger Delta communities is given and a comparison made with other groups in Niqerie. The thesis proceeds to make a functionally equivalent translation of the Zelophehad narrative (Num. 27:1-11) with the understanding that such unique texts, if properly understood, could impact on the cultural perceptions of the people in terms of the inheritance rights of women. This contrasts with the more literal, second language translations which seem not to have had any significant impact on the communities so far. The final chapter makes an evaluation of the central hypothesis. Due to logistic difficulties, the application of the results of the research to the target communities may have to wait until funds are available to test the translation within the target communities. Such a test will have to be done over a period of time to determine its impact on the problem facing women with respect to inheritance rights.
- ItemThe Day of the Lord as reconciliation between judgement and salvation in the Book of the Twelve(Stellenbosch : Stellenbosch University, 2008-12) Buisman, Garrelt; Bosman, Hendrik; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.The earliest written reference to the “Day of the Lord” is found in the book of Amos. Throughout the prophets, especially the Minor Prophets, the term becomes something of a Leitmotiv, either in those words or in abbreviations such as “that day”. The “Day of the Lord” was to be one of judgement on the enemies of Yahweh. Such judgement in Israelite thought applied to Israelite enemies. To be an enemy of Israel was to be an enemy of God since the Israelites were God’s chosen people. Shockingly, Amos included both Israel and Judah amongst his list of the nations God had declared he would punish. Judgement implied God’s wrath and punishment. This is variously depicted metaphorically as warfare, locust invasions, drought, fire and seismic events. Nations to be punished were those who warred against the Israelite kingdoms. Either they had been part of the Israelite mini-empire under David and Solomon and had broken political covenant, or, like Assyria and Babylon, they had practised cruelty against the people of God and against their other subject nations. The kingdoms of Judah and Israel were to be punished because they had broken the Sinai Covenant by becoming involved in worshipping images of the gods of the surrounding nations. Symbols of these gods were even set up in the Jerusalem Temple. They involved fertility cults which often practised temple prostitution. The Sinai laws were further disobeyed by the Israelites, who ignored ill-treatment of the poor, widows, orphans and aliens. While Amos was aware of the inevitability of judgement, others, like Hosea, were aware of God’s love. God longed for his people to repent and receive blessing. This created a tension in Israelite theology between the need for judgement, which God’s greatness and holiness required and God’s love, which desires to forgive and save. True repentance will bring forgiveness and salvation. Punishment may have to be endured, for example the Babylonian exile, but God will lead his people to salvation. An analysis of judgement and salvation being reconciled on the “Day of the Lord” is first made by looking at the Minor Prophets in a historical and literary context and then how redaction sought to form them into a nified “Book of the Twelve”. In doing so, various critical methods, especially Form Criticism and Canonical Criticism are discussed. In the “Book of the Twelve” the “Day of the Lord” proves to be the occasion when judgement and salvation occur. Judgement is necessary since it leads to acknowledgement of sin and repentance. Only the innocent and the repentant are saved. This involves a remnant of Israel and, later also applies to a gentile remnant which acknowledges YHWH. Eschatologically, the “Day of the Lord”, at first, seems imminent. Later it is seen as a future event under God’s control. At first it is believed the “Day” will usher in destruction of Israel’s enemies, the re-establishment of a united kingdom under a descendant of David and an everlasting time of peace and prosperity, free from control by enemy nations, from apostasy and social injustice. After the defeats of the Kingdom of Israel in the 8th century by Assyria and of Judah in the 6tth by the Babylonians, YHWH is understood as being the God of all nations who will use powerful (and sinful) nations to punish his people, while at the same time preparing their punishment at the hands of other nations. So Assyria is conquered by Babylon and Babylon by the Chaldeans. For many, after the return from Babylonian exile, salvation seems to have been accomplished. The failure of expectations after the return leads to the “Day of the Lord” being seen as an even more distant event. It begins to take on apocalyptic overtones and becomes a moment at the end of time when there is judgement with salvation for the faithful and repentant. God’s eternal reign is inaugurated. Belief in salvation is beginning to move from deliverance being part of earthly life to otherworldly existence with God . The seeming failure of the prophetic earthly ideal may have led to the end of prophecy as a recorded scriptural genre and to the redaction of that genre in post-prophetic times to bring the “Book of the Twelve” into line with contemporary deuteronomistic and priestly outlooks. The Israelite view of the “Day of the Lord” has become a belief that on that “Day” there will be judgement for those who have not repented and at the same time salvation for a remnant which has either remained faithful or has repented. It will usher in an eternal time of divine blessing for the saved who will be a new Israel. Sin leads to God’s earthly punishment. If there is no repentance, judgement becomes eternal.
- ItemThe exodus and identity formation in view of the origin and migration narratives of the Yoruba(Stellenbosch : Stellenbosch University, 2008-12) Olojede, Funlola O.; Bosman, Hendrik; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.This study examines the exodus event and its impact on identity formation in the light of the origin and migration narratives of the Yoruba people. On the one hand, it is observed that migration is not only an ancient but a universal phenomenon. Its rootedness in Africa and its profound influence on identity formation are therefore brought to the fore by comparing the origin and migration narratives of the Yoruba with those of the Tiv and the amaZulu. The findings show that certain elements of the origin and migration narratives such as a common ancestor, a common ancestral home, a common belief in Supreme Deity etc., provide a basis for identity formation and recognition among these Africans, in particular, the Yoruba. On the other hand, the study focuses on the Sea event in Exodus 14-15:18 which is composed of both a narrative and a poetic rendition of the sea-crossing by the children of Israel. In the Sea event, Israel acknowledged in story and song that it was Yahweh who as a warrior, delivered its people from the hand of Pharaoh and took them safely to the other side of the Sea. This research shows that a literary consideration of the text and especially of the interplay between prose and poetry points to Yahweh as the main character in the Sea event. Consequently, Israel’s identity is defined in Yahweh whose own identity as warrior and deliverer brought Israel victory over the Egyptians and paved the way for a new nation in a new land. In this sense, Israel’s identity is assumed to be a theological one. It is argued that the Yoruba origin and migration narratives help to bring to light the memories of exodus and Israel’s recollection of Yahweh as the root of its identity. The narratives help to appreciate more clearly Yahweh’s role in the midst of his people and the his centrality to Israel’s self-understanding even as they show that these can provide valuable resources in today’s world where migration and the struggle for identity are features that are not likely to fade away. Besides, the juxtaposition of cosmogonic myths and migration theories in attesting to the elements of Yoruba identity formation, have a parallel in the blending of both cosmic and migration elements in Exodus 14-15:18. This blending also foregrounds the role of Yahweh in the Sea event. In addition, the study suggests that the interaction between prose and poetry in the Sea event is an instance of a separate genre which further research may confirm in Yoruba, especially in folk-tales and in oríkì-oríle (praise names/epithet).
- ItemJob the Pious? : the theological-ethical potential of Job 31 in contemporary Africa(Stellenbosch : Stellenbosch University, 2014-12) Musa, Hassan; Bosman, Hendrik; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.ENGLISH ABSTRACT: This thesis concerns itself with the discussion of the piety of Job in the biblical book that bears his name in order to closely examine the motivation and potential of his piety in light of his oath of innocence in Job 31, so that we might respond to some crucial issues of life, primarily in African contexts. The background to this study in chapter one takes into consideration the lack of interest in studying Wisdom Literature in Africa, especially the Book of Job, except on an occasional basis that calls for discussions on suffering. We discovered that only a few African scholars have tried to explore some aspects of wisdom literature, which poses the challenge of providing other materials from the area of study to further enrich Old Testament biblical studies in Africa and beyond. Moreover, we also observed the separation of faith and ethics in African contexts, which further invites us to examine the life of Job in terms of what he believed and how that constituted his piety and related to his ethical life. This attempt also has as a point of interest the on-going quest of scholarship in the contemporary contexts in which theological-ethical questions with regard to wisdom theology, human dignity, gender equality, and prosperity theology, amongst other concerns seek decisive responses. Thus, the second chapter of this thesis explores some contributions in wisdom literature in order to see how scholars have contributed to the study of the wisdom concerns, especially regarding the theological-ethical possibilities. In doing this we also highlighted some ancient texts that carry the theme of ‘the innocent sufferer’ like the Book of Job. Accordingly, we also note how the question of Job’s piety in his declaration of innocence has almost been neglected by different scholars, which poses us the challenge of considering it as the golden thread of this thesis. In chapter three we provide a close reading of Job 31 in order to closely examine its textual details and interpretation that set the stage for the theological-ethical study of the same passage in chapter four, in which Job’s piety is used to respond to the issues we raised in chapter one and also pose some challenges that call for a reconsideration of faith and ethics in terms of practical reality and profitability which if done well, as reflected on in chapter five, would greatly improve our lives from personal to external and social dimensions.
- ItemThe maintenance of land as theological-ethical implication of the Sabbath year in Leviticus 25:1-7(Stellenbosch : Stellenbosch University, 2007-12) Mhlanga, Paul; Bosman, Hendrik; Stellenbosch University. Faculty of Theology. Dept. of Old and New TestamentENGLISH ABSTRACT: THE MAINTENANCE OF LAND AS THEOLOGICAL-ETHICAL IMPLICATION OF THE SABBATH YEAR IN LEVITICUS 25: 1-7 Chapter one of this thesis discusses the justification of the investigation of the Sabbath year institution along practical, theological, economic and ethical grounds. The hypothesis statement is that the most important theological effects of the Sabbath year, according to the Pentateuchal books of Exodus, Leviticus and Deuteronomy can be traced back to the maintenance of land within the family. The selected methodology for this thesis entails a literature study of existing research (Chapters one to four) and a ‘close reading’ approach in order to examine the central text in this thesis (Lev 25: 1-7) (Chapter 5). The key terms defined in Chapter five are ‘land’, ‘maintenance of land’ and ‘Sabbath year’. Chapter two provides a theological background of the Sabbath year in the Pentateuch. Three agricultural annual festivals are discussed, namely the Feast of Unleavened Bread, the Feast of Harvest and the Feast of Tabernacles which form the theological context of Exodus 23:14-17 and Deuteronomy 15: 1-18. Chapter three identifies the motivations of the Sabbath year in the Covenant and Deuteronomic Codes and investigates the theological trends in the Books of Exodus and Deuteronomy. Chapter four is firstly an investigation of the theological trends in the Book of Leviticus and secondly of the theological trends in the Holiness Code. This chapter also covers the contents of the important institution to do with family land and other humanitarian matters, the Year of Jubilee (Lev 25: 8-54). Chapter five discusses the theological implications of the Sabbath year in Lev 25: 1-7. Chapter six is the concluding chapter which seeks to verify whether the hypothesis has been proven or not. The results of the research on the theological ethical implications of the Sabbath year for the retention of land within the family were conditionally positive. It was found that the Sabbath year helped land to remain within the family because of the following reasons: 1. the Sabbath year reminded humans to act as good stewards of God’s land; 2. the Sabbath year ensured food supplies for all the people because of God’s blessing on the spontaneous produce of the land in this special year; 3. the Sabbath year allowed the land to lie fallow a whole year thus allowing the land to be more productive in the following season thus helping poorer families to have a new beginning on the road to better life in the land; 4. As a year in which the burden of debt was removed from debtors this year helped poor landowners to recover economically and the cancellation of debts actually helped poor people not to sink deeper and deeper into debt which might end up leading to loss of land and other property. The Sabbath year theological and ethical stipulations were meant to create an environment where land was supposed to remain within families that inherited it from the LORD at the beginning, had Israel been obedient to God.
- ItemMessianic expectations as prophetic responses to crisis : a Zimbabwean perspective(Stellenbosch : Stellenbosch University, 2011-12) Musendekwa, Menard; Bosman, Hendrik; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.ENGLISH ABSTRACT: What stimulates the emergence of messianic expectations or messianic figures in a society such as ancient Israel? Messianic expectations emerged as prophetic responses to social, economic, political and religious crises. This could be traced from the historical background of the pre-exilic, exilic and post-exilic periods. Messianic expectations in pre-exilic Israel were triggered by the failure of the Davidic dynasty to uphold Yahweh’s instructions and they depict the shift in focus from the anointed kings to the birth of a new Davidic prince (Isa. 9:1-7).The exilic period drew attention to a gentile king, Cyrus as Messiah (Isa. 44:28-45:1-8) who would restore Israel from exile. However, messianic expectations in Daniel 9:25-27 came about as a response to the extended subjection to foreign rule after the return from exile. The expectation for a messiah therefore changed from focusing on a historical figure to an apocalyptic figure in the post-exilic period. This approach is triggered by the situation in Zimbabwe where messianic rhetoric is now being used in an attempt to address the fragile socio-economical situation. It is shown that recent characterization of President Robert Mugabe as a messianic figure based on his role as a former liberator is a skilful propaganda and manipulation of the expectations of a messiah to legitimize his leadership amidst growing opposition.
- ItemModern commentaries on the book of Exodus and their appropriateness in Africa(Stellenbosch : University of Stellenbosch, 2006-03) Weor, Jonathan Tyosar; Bosman, Hendrik; University of Stellenbosch. Faculty of Theology. Dept. of Old and New Testament.The aim of this thesis is to explore the trends that are found in commentaries on the book of Exodus and their appropriateness in the African context. The study also seeks to move from a socio-political understanding of Exodus as liberation theology to the cultural understanding of Exodus as African theology. The following three trends are found in modern commentaries on Exodus as explored by this thesis: • Historical-critical approach – dealing with the world behind the text or author centred criticism. Commentaries found under this group include those of M Noth (1962), TE Fretheim (1990), N Sarna (1991), B S Childs (1977) and WHC Propp (1999). • Literary-critical approach – this deals with the text itself or it is text centred. Commentaries found in this category include: W Brueggemann (1994), J G Janzen (1997) and C Houtman (1993). • Theological-critical approach – deals with the world in front of the text. Commentaries of GV Pixley (1987), J Durham (1987) and G Ashby (1998) are good examples of the latter named approach. Exploration into the study of the above listed three trends and their corresponding modern commentaries show that the commentaries are not fully appropriate in the context of Africa (except Ashby). This is so because the above modern commentaries have not directly addressed the ongoing issues of poverty, political, economic, oppression, marginalization, HIV / AIDS, cultural and social issues, famine, racial and sex discrimination, religious crises, and other epidemics and natural disasters prominently found in Africa - particularly among the third world countries. The modern commentaries mentioned above are indirectly relevant for Africa since the topics which they address, resonate with the readers and interpreters of Exodus in Africa. This resonance is possible if readers and interpreters of Exodus in Africa find similarities between modern commentaries and their own current context. The study also shows that the three trends found in modern commentaries on Exodus are dependent on one another to bring forth a meaningful interpretation. Based on this working relationship between the three trends mentioned above, it is suggested that the three trends should be considered in close connection with one another. Biblical interpretation in Africa must do justice to the literary, historical and theological aspects of the Bible to be meaningful and appropriate in Africa.
- ItemNatural law and human dignity in the Old Testament? : a case study of Isaiah 1:2-3(Stellenbosch : Stellenbosch University, 2014-04) Kassa, Friday Sule; Bosman, Hendrik; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.ENGLISH ABSTRACT: This research investigates the role of nature and cultures/traditions in the ethical and theological interpretation of the Bible. To be specific, it is concerned with the legitimacy of the knowledge of the existence and attributes of God arrived at using only the natural faculties of sense and reason and whether moral norms or evaluative principles can be derived from or grounded in nature. When the issue of moral norms and principles appears, it leads to reflection on the issue of so-called natural law, an ethical principle which claims that moral duty can be learned through nature. The research argues that the invitation of the cosmic elements and the parable of the ox and donkey in Isaiah‟s prophetic indictment (Isaiah 1: 2-3) provide evidence of the traces of natural law in the book and the entire Bible. It also argues that natural law and natural theology correspond to elements of African cultures/traditional religions. As such, incorporating natural law in the theological-ethical interpretation of the Old Testament will be relevant for interpretive communities in Africa, like the Tangale in the northern Nigeria. The research also envisages that the natural law tradition and the elements of African cultures/traditional religions can have a favourable impact on the theological ethical understanding of human dignity if appropriately incorporated into the theological-ethical interpretation of the Bible.
- ItemNurturing honour and shame in stories of the beginning in Genesis : biblical perspectives on human dignity according to cultures in southern Kaduna(Stellenbosch : Stellenbosch University, 2013-12) Zachariah, Bulus Takore; Bosman, Hendrik; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.ENGLISH ABSTRACT: This research evaluates and explores the problem of How stories of the beginning impact on the theological understanding of human dignity in relation to Genesis 6:1-4. 1. In this thesis, the first chapter was conducted through a literature study of existing research and current materials which include general articles, monographs and other related materials. It is argued that the stories of the beginning have much impact on the culture of honour and shame in understanding human dignity in southern Kaduna. 2. In the second chapter, the concepts of honour and shame were regarded as reciprocal terms that are defined in webs. As such, semantic fields were used to define and analyse the different views on honour and shame especially from the perspectives of the ancient Near East and Old Testament. 3. In the third chapter, the stories of beginning among the Atyap and their neighbours were related as significant for understanding right and wrong, and identity formation for human dignity and self-respect. 4. Notably in the fourth chapter, honour and shame in narratives are not merely important to the individual but also to the family, clan and tribe. Due to its implication, people worked hard to achieve honour or respect which is mostly bestowed as titles of repute on people. It is established from the creation narratives that Genesis 1-3 has been considered for human dignity research in the past but it is equally important to look at the neglected evidence in Genesis 6:1-4. 5. In the fifth chapter, an exposition of Genesis 6:1-4 was carried out to illustrate the idea of honour from the story about the בְנֵי־הָאֱלֹהִים who disrespectfully married the daughters of Cain. The honourable נְּפִלִים and גִברִֹים were interpreted as the sons of Seth who were active, living and had the likelihood of falling into such temptations. The prospect of giants, ―men of name‖ and ―heroes of renown‖ meekly stooping low to the shameful women was unthinkable at that time; as such, a picture of utter disrespect is painted from different angles. 6. In the sixth chapter, the culture of honour and shame required that so much effort be exerted daily on the populace in order to achieve respect. It was recommended that the Old Testament stories of the beginning remained noteworthy for the stories, ethnic groups and languages of southern Kaduna. Essentially, with respect to our question and hypotheses, honour and shame in Old Testament and ancient Near Eastern stories of the beginning facilitated the understanding of southern Kaduna stories. In view of the fact that everyone desires to be important, the notion of honour and shame became the scale for evaluating respect and value. It was equally useful for appreciating human dignity and not just as a tool of entertainment or for promoting cultural heritage, religious/ethical teaching and community interaction. It was concluded that unfamiliar cultures such as those of southern Kaduna can be useful as case studies for Old Testament research in the future and that scholars could focus on such neglected regions. In this research on honour and shame, we have also uncovered a fresh picture of the recreation of the earth and a new beginning of humankind from the story of the בְנֵי־הָאֱלֹהִים in Genesis 6:1-4.
- ItemThe promise of land in the Old Testament : a theological-ethical study of its nature, conditions, and purpose(Stellenbosch : Stellenbosch University, 2001) Fachhai, Laiu; Bosman, Hendrik; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.ENGLISH ABSTRACT: This research is a study of the promise of land in the Old Testament. Special emphasis is given to what theological-ethical implications the nature, conditions, and purpose of the promise of land entail - what it meant to the Israelites and what it means to us today. The scope of this thesis is the Old Testament in its final form (here the 39 books of the Protestant Bible). However, the study is mainly based on the narratives and prophetic literature, as the promise of land is mostly found in these texts. A careful study of the natures of the four land covenant texts of Genesis 15 and 17 (Abrahamic covenant), Exodus 19-24 (Sinaitic covenant; cf. Dt 5:6-18; 12-16),2 Samuel 7:5-29 (Davidic covenant), and Jeremiah 31:31-34 (new covenant) will show that Yahweh's promise (gift) of land to Abraham and his descendants (the Israelites) in the Old Testament is conditional. Possession and continual possession of the promised land will depend on the Israelites' observance of the stipulations of the land covenants. In order to possess and continually possess the land, the Israelites must worship Yahweh exclusively, live a holy life, pursue righteous and justice, share the land equally among themselves, and care for the land according to the will of the giver. Failure to observe these stipulations will result in losing the land (exile). Israel failed and was exiled. But that was not the end. The promise of land is also the promise of restoration (to the land) if the Israelites return to the Lord. Return, they did, and were restored to the promised land. All these conditions apply (some of them analogously orland metaphorically) to us today as we live on this planet earth, God's creation-gift. The purpose of the promise of land is for blessing - both material blessing of wellbeing and spiritual blessing of knowing and worshipping Yahweh God. This blessing is for both the Israelites and the whole world. By promising a land to the Israelites, God wants to use the promised land and its people as a standard measure for other lands and nations. In this way, the promise of land is not so much a privilege as it is a responsibility. On the one hand, the promise of land gives the Israelites, for that matter, other peoples as well, a spatial-ethnical identity, which entails the need to respect every people's ethnic identity and their "God-given" land. On the other, the promised land is not exclusively for the Israelites, it is a place where other peoples (aliens) may also live (Eze 47:21- 23). This inevitably challenges us to strive towards a peaceful coexistence and sharing of resources including land regardless of color, creed, and language. The promised land, for that matter, the whole earth, is God's collective gift to the whole humanity. Therefore every human has a right to the land. The earth, God's creation-gift, if shared and managed according to the will of the giver, is enough to provide a home to everyone and meet his or her needs.
- ItemPromises of prosperity according to the Old Testament : a theological-ethical study(Stellenbosch : Stellenbosch University, 2013-03) Pickering, Jordan Stuart Murray; Bosman, Hendrik; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.ENGLISH ABSTRACT: Prosperity is an important theme in scripture and there is great diversity of perspectives regarding the place of wealth in the life of God’s people. This diversity is reflected in the variety of theological responses to wealth in the church, but the importance of this subject is not reflected in scholarship. Attempts to develop a positive theology of prosperity that does justice to the biblical data are surprisingly rare. There is a need for a careful biblical theology of prosperity. This study aims to lay the foundation of a fuller biblical theology, showing that conflicting biblical views of blessing, prosperity, and wealth can be unified if proper attention is given to certain roles, namely: blessing belongs within a God-man relationship defined by His grace and our dependence; the Promised Land is the exclusive environment in which blessing is promised; and blessing is not given mechanically while sin threatens, but rather the relationship must be forged through testing. This study is only the beginning of a biblical theology of prosperity, examining these roles by means of careful exegesis of four key chapters in the Old Testament from a range of bodies of literature. Firstly, the study of Genesis 12 shows that blessing is graciously offered to Abram as God’s response to the curse that accumulates through Genesis 1-11, and that blessing is intended to extend to the whole world. The blessings are based on a new God-man relationship into which Abram is called, but Abram immediately experiences the complexity of that relationship: though he acts faithfully, he meets with testing rather than prosperity, and this prompts his dependence upon God to falter. Deuteronomy 6 emphasises that covenant faithfulness is the guardian of the God-man relationship in which blessing is found. However, covenant-keeping does not merit favour; the chapter puts undeserved redemption from Egypt – grace – at its centre as the motivation of obedience. Jeremiah 32 is set in the midst of God’s enactment of curses that were promised for disobedience. However, out of the nation’s hopelessness, God speaks words of grace, consolation and New Covenant, a covenant in which hearts will not forget YHWH and blessing can be given unreservedly. Finally, Psalm 128 connects wisdom language (showing that fear of YHWH is the wise way of life that brings prosperity) with priestly blessing language (focusing the eyes of the blessed on the Giver). While God prospers those who fear Him, prosperity always operates within a complex relationship of grace and dependence.
- ItemThe relationship between Old Testament prophecy and nuer prophecy : a comparative theological study(Stellenbosch : Stellenbosch University, 2001) Puk, John-Tong; Bosman, Hendrik; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.ENGLISH ABSTRACT: This study alms to compare ancient Israelite (Old Testament) prophecy with Nuer prophecy within its respective religious contexts, to detect the differences and similarities. The most important differences between Israelite (Old Testament) and Nuer prophecy are: • Israelite prophecy presupposes monotheism while Nuer prophecy functions within a polytheistic rei igious context. • Nuer understanding of creation is far less explicit than the Israelite accounts of creation in Genesis 1 and 2. In explaining the reasons for the dissimilarities between Israelite (Old Testament) and Nuer prophecy, reference was made to the difference in geographical location, cultural and societal context. Among the more important similarities between Israelite (Old Testament) and Nuer prophecy are the points of view related to sin and sacrifice, as well as the distinction between true and false prophets and the role of prophets in society.
- ItemTheological perspectives on land restoration in Leviticus 25:8-55(Stellenbosch : Stellenbosch University, 2006-03) Hartze, Anthony George; Bosman, Hendrik; University of Stellenbosch. Faculty of Theology. Dept. of Old and New Testament.Since the dismantling of Apartheid in 1994, those who were dispossessed of their land under South Africa’s previous government are being restored or compensated for land that had been taken away from them prior to 1994. Christians, through their theological pronouncements and writings on justice, peace and liberation, played an active role in helping to dismantle Apartheid. And today they continue to sustain a theological role in a number of different ways relative to reconstructing our country. One such area is land restoration. Leviticus 25:8-55 (hereinafter named ‘Leviticus 25’) has become a key text for this purpose. It is an ancient legal code on land restoration for the ancient Israelites. Since it is an ancient legal text it is understandably difficult to find consensus among modern Old Testament theologians about its prescriptions. Therefore this study will discuss the perspectives of six recent scholars in their commentaries. Three of these scholars approach their perspectives from an evangelical trend (which is essentially my position), two from a Jewish trend, and one from a critical trend. The two key questions that this study will attempt to answer are: (1) What is the theological understanding of six scholars on land restoration in their commentaries on Leviticus 25 during the past twenty-six years? (2) How do they agree or differ in their theological understanding of land restoration in Leviticus 25? The first three chapters will lay the groundwork for the discussion of ‘Theological Perspectives on Land Restoration in Leviticus 25.’ Chapter one introduces the study by defining its research problem, and formulating its hypothesis, and indicating its methodology. Thereafter, chapter two will briefly discuss five basic concepts in the book of Leviticus that impact upon land restoration in Leviticus 25. These concepts are covenant, land, holiness, atonement and Jubilee. Chapter three will be a research survey on the book of Leviticus in which the following topics will be looked at: (1) The relation of Leviticus to the Pentateuch as a whole; (2) its authorship and date; (3) its contents and structure; (4) how Leviticus is interpreted; and (5) the two theological axes upon which the book revolves. Chapter four is the heart of this study. It will discuss, chronologically, the perspectives of six recent Old Testament scholars in their commentaries on Leviticus 25. It will also compare their perspectives to show how they agree or disagree with each other. The aim of this chapter is to show how different perspectives on land restoration in Leviticus 25 aid us today in understanding this great theme. Chapter five, the final chapter, will show how this study proved its hypothesis, while also showing how the different theological trends of the six scholars studied influenced their interpretations of Leviticus 25.
- ItemThe theological significance of the propeht Huldah's prophecy : a feminist perspective on 2 Kings 22:14-20(Stellenbosch : Stellenbosch University, 2002-03) Adonis, Melany Marildia; Bosman, Hendrik; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.ENGLISH ABSTRACT: The question I am attempting to answer, IS "What is the theological significance of the prophecy ofHuldah, the prophet? Why is Huldah there?" Scholars have offered different reasons for the presence of Huldah in 2 Kings 22. Why Huldah and not one of the other male prophets, has been approached to "enquire from the Lord". The explanations offered, can all be challenged. It does not supply us with convincing theories which can be used to examine the theological significance of the prophecy of Huldah. I would therefore argue, that the text itself, supply us with clues which can be used to discuss the theological significance of the prophecy of Huldah. Seeing that the text is part of the Deuteronomistic History, clues (to help with the understanding of Huldah),would therefore also be found within this history. In other words, the literary context as well as the Deuteronomistic background of 2 Kings 22, provide us with clues for the theological significance of Huldah as a prophet. Furthermore, I would like to argue that the interpretations made from the clues could be enriched by the fact that I am a woman. A feminist approach could introduce a different perspective 1 therefore did a close reading of the text, 2 Kings 22 1-20 with specific focus on 2 Kings 2214-20. Special attention is given to the language used, the characters included in the story as well as the context of the story. In order to try and get a better understanding of the language, the Hebrew text was used as point of departure and a translation to Engli h was made to use in my discu sion. Through my journey with Huldah, t have been inspired The inclusion of Huldah, highlights the presence of female prophets in the history of Israel. God calls women as well as men. Huldah can be used a a different model for women. In her patriarchal society, she was a married woman who was also a prophet. A prophet who was repected by her people. The king sent his "trusted attendants" (five males) to "enquire from the Lord" and they went to Huldah, the prophet. Therefore, the story of Huldah emphasises the fact that women also played important roles in the history of Israel.
- ItemWorld view as a theological-hermeneutical premise in the interpretation of the Old Testament with particular reference to the Reformed Church in Zambia(Stellenbosch : Stellenbosch University, 1996-02) Zulu, Edwin; Bosman, Hendrik; Stellenbosch University. Faculty of Theology. Department of Old and New Testament.ENGLISH ABSTRACT: The Old Testament is a familiar document among many Africans. This is clearly evident in the so-called "younger Churches", Churches born out of the Dutch Reformed Church Mission (D.R.C.M) and African Independent Churches, though its interpretation and application in daily life is still ambiguous despite many attempts at interpretation by many African theologians to make its message clear. This is due to the many different world views the Old Testament encounters in Africa and the variety of cultural contexts within Africa, despite some common ground. Therefore, there is need for a new premise and reading strategy whereby the specialised reader, ordinary reader and informed reader are of equal importance to facilitate a constant dialogue so that the real life situation is not overridden by the Bible and the real life situation does not override the biblical message. Furthermore, contextualised world views need to be taken as premise. This is so because to start within a world view broadens one's understanding. Analysing the Israelite world view with reference to the interpretation of (Exodus 20: 3 and Deuteronomy 5: 7) indicates some similarities that we can use to interpret within a specific cultural context despite some contextual differences. These are belief in God as Creator and Originator of all things. Consequently there is harmony and order of society, principles of living, cosmology, whereby God's prominence is upheld and God alone is worshipped (in public at least).