Masters Degrees (Old and New Testament)

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The abolition of intermarriage in Ezra 10 and the ethnic identity of the postexilic Judean community : a hermeneutic study
(Stellenbosch : Stellenbosch University, 2014-12) Paulo, Bonifacio; Jonker, Louis C.; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACT: The present study seeks to examine the abolition of intermarriage according to Ezra 10 by asking the question as to what were the compelling reasons for such a social crisis, and to demonstrate its possible implications to ethnic identity in the postexilic Judean community. In order to accomplish this purpose, the researcher has chosen to use an integrated method which allows him to bring different exegetical approaches into dialogue, bearing in mind that the canonical narratives are an outcome of a long process of redaction of both oral and written traditions done by different editors from different socio-historical contexts. It is through this method that this research highlights the following outcomes: first, from a canonical point of view, the final editors understood the exilic experience as an objective outcome of the intermarriage phenomenon which led the Israelites into a complete loss of their group identity, namely – being a Yahwistic community, and it was, therefore, the responsibility of the returnees to avoid, at any cost, letting history repeat itself. Second, the phenomenon of intermarriage in the Hebrew Bible has to be approached from a diachronic perspective. Unlike the patriarchal and deuteronomistic traditions in which intermarriage was about morality and apostasy respectively, in the context of the postexilic community this topic was all about purity – a strong zeal for temple and worship, as particularly witnessed in the priestly tradition. Third, from the fact that these canonical narratives took shape in socio-historical settings where, in addition to the religious factor, there were also other reasons such as political and socio-economic, which contributed significantly not only to the dismissal of those intermarriages, but also to the negotiation of a group identity of the Second Temple addressee. In other words, in response to those socio-historical circumstances, the returnees were compelled to divorce and dismiss their foreign wives and, at the same time, they were shaping their group identity, which came to be known as Judaism.
The 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.
Accounting for anxiety : an analysis of an early first-century material ethic from Matt 6:19-34
(Stellenbosch : Stellenbosch University, 2006-12) Tryon, Denzil Bruce; Punt, Jeremy; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACT: This paper undertakes a detailed study of Matt 6:19-34 for the specific purpose of accounting for the unique context and content of the material/financial ethic being articulated here by Jesus. The passage, made up of four pericopes, is located within the first of the five discourses of Jesus recorded in Matthew’s Gospel in which Jesus evidently articulates the ethical standards required of the children of the emerging Kingdom of God. The need for such a study stems from an understanding that the passage, indeed the Sermon as a whole, has been treated by traditional scholarship in a somewhat distanced and abstract manner i.e. it has been read without adequate cognisance being taken of the particular socio-linguistic and socio-historical context in which it was originally formulated and articulated. Relatively recent social-scientific and socio-historical New Testament scholarship, however, has provided a specific set of interpretive tools that enable a modern reader to make a far more dynamic and context-sensitive interpretation possible. Accordingly, this paper undertakes a socio-rhetorical analysis of Matt 6:19-34, together with a social-scientific and socio-historic/financial/religious analysis of the eastern Mediterranean world of late Second Temple times. Together these interpretive tools shed new light on the text and provide the opportunity for re-reading that text in a way that, hopefully, more closely articulates the ethic as an original audience might have heard it. Specifically, the use of these interpretive tools provide insights into why it was that Jesus explicitly prohibited worry, some six times in the passage, amongst the children of the Kingdom concerning the provision of their food, drink and clothing i.e. the tools provide something of an explanation for both the rhetorical force of the ethic and the underlying realities that gave rise to its formulation in the first place. These insights are then applied in an attempt at formulating a dynamically equivalent ethic that might be appropriated and applied by present day children of the Kingdom reading the passage today.
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.
Die aoristos en imperfektum in die Handelinge van die Apostels
(Stellenbosch : Stellenbosch University, 2005-03) Van Alten, H. H.; Thom, J. C.; Stellenbosch University. Faculty of Theology. Dept. of Old & New Testament.
ENGLISH ABSTRACT: Those who follow the research of the last century concerning verbal aspect, will realize the importance of this topic for the understanding of the input of the author / speaker in the written or spoken word, because verbal aspect gives the specific view of the author / speaker on an action. However, the input of the author is not unqualified, but takes place within certain grammatical and contextual parameters. Within these parameters the author has the freedom to give actions which occur within the written or spoken word, a specific colour. As a result of short definitions of the aspect of the different Greek tenses, I was able to identify six different aspectual uses for both the aorist and the imperfect which agreed with the chosen definitions. The Acts of the Apostles was used to test the tenability of the definitions and the aspectual uses. Only with extensive analysis can the theory be confirmed. Apart from the fact that Acts is an extensive book, it has the additional advantage that the writer regularly alternates between different genres (narrative and speech). In this way the analysis of the theory can be concentrated further by investigating whether aspectual changes occur between the different genres. Analysis of the proposed theory demonstrated firstly that the author does not use the Greek tenses haphazardly, but that he consciously makes use of the aorist and imperfect indicative. The aorist is used especially to represent events or acts in totality and as completed; the imperfect is used to represent events or acts in progress and as processes. The analysis also confirmed that the author applies the aorist and the imperfect in different ways. The identified aspectual uses of both these tenses could be recognized throughout the whole book. Although the author probably did not work with definitions and aspectual uses, he was clearly aware of verbal aspect and the different ways in which an action can be portrayed. The analysis finally demonstrated that a change in genre (from narrative to speech or the other way round) often also effects a change in verbal aspect. In this way the author portrays his specific view on actions within their context. The most frequent aspectual use of the aorist, is the aorist used to portray acts as completed actions in their totality (in both narratives and speeches) and the aorist to portray the key moments of the story (largely in narratives). The most frequent aspectual use of the imperfect, is the imperfect to show actions in progress (often in narratives) and the imperfect to sketch the background (largely in narratives). From the above we can draw the conclusion that the author of Acts uses the aorist and imperfect aspectually, while also considering the alternation between genres.
Armoede en rykdom na aanleiding van ’n Ou-Testamentiese perspektief : ’n analogiese en etiese interpretasie van die Josefverhaal
(Stellenbosch : Stellenbosch University, 2018-12) Naude, Stephanus Johannes; Jonker, Louis C.; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
AFRIKAANSE OPSOMMING: “Ethical conduct is about doing the right things the right way; not that the ends justify the means, but also simply doing the right thing, it did not matter what the outcomes were.” (Khoza, 2016) Die konteks van Suid‐Afrika verwag dat verskillende vrae oor etiek en etiese gedrag gevra word. In 2016 is Suid‐Afrikaaners deur studente gevra oor die verhoging van studentegelde en die beperking van die geleentheid vir hoër onderwys. Die konteks van Suid‐Afrikaners is oorweldig deur armoede en die kwessie van armoede kan nie meer net beantwoord word deur na die grondwet van Suid‐Afrika te verwys nie, maar het ’n etiese antwoord nodig. Hierdie studie wil die etiese vrae aanspreek deur die Bybel as 'n riglyn vir etiese deugde te gebruik. Die geskiedenis van Suid‐Afrika het egter getoon dat etiese gedrag wat in die Bybel gereflekteer word, onverantwoordelik gebruik kan word. Hierdie studie gebruik 'n anologiese perspektief om te argumenteer dat deur die wêreld van die teks en kontemporêre konteks so duidelik as moontlik te definieer, 'n verantwoordelike hermeneutiek ontwikkel kan word om vanuit die teks in die kontemporêre konteks van Suid‐Afrika te reageer. ’n Hermeneutiek wat beide die literêre en historiese dimensies van die Ou Testament gebruik, kan moontlik 'n meer verantwoordelike etiek verseker. Teen hierdie agtergrond sal die huidige studie die etiese deugde, versoening en voorsiening, met betrekking tot armoede en rykdom vanuit die Josef‐verhaal in Genesis 37‐50 ontwikkel.
An assessment of African Christian beliefs in ancestors in view of a responsible interpretation of 1 Corinthians 8:4-6 within the South African context
(Stellenbosch : Stellenbosch University, 2003-03) Mqala, Lieberman Mxolisi; Mouton, Elna; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACT: The object of this study is to assess African Christian beliefs in ancestors in lieu of a responsible interpretation of 1 Corinthians 8 :4 - 6. Warranting this assessment is the confusion that arises from the perception that African beliefs in ancestors and the tenets of Christian faith are compatible. Scriptural teaching seems to address the question of "ancestral worship" and does seem to portray it as something mutually exclusive to the tenets of Christian faith. Some of the authors cited in the thesis attest to this, and others seem to be rising in defence of "ancestor worship" by accommodating it without any problem on the same level as Christianity. Syncretism arises in the desire to strike a compromise between the two religions and allow African Christians to practise "ancestor worship" whilst confessing to be Christians at the same time. The selected text, ] Corinthians 8: 4-6, will be the centre of the assessment into the practice of "ancestor worship" by African Christians. This is because it contains a passage where Paul addresses the issue of food dedicated to idols. Paul's resolution of the issue - with his intention of maintaining harmony in the church and in the spirit of love - seems to accommodate the eating of meats offered to idols, but encourages abstinence in consideration of the weak. This principle of love may seem to bring accommodation, yet after a rigorous discussion the thesis concludes that the text still excludes the worship of idols. "Ancestor worship" is in this thesis seen to be within the given definitions of idolatry as it involves the sacrificing of meats and foods to ancestors and the deceased. In the final analysis the quest for a solution to ancestor beliefs and practices by African Christians challenges the Church to focus on a responsible interpretation of Biblical texts, and in such a way that it would bring light as to whether ancestor beliefs and practices are in continuation with Biblical perspectives or not.
Authority 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.
Baptism & identity : Pauline directives for Christian ethics
(Stellenbosch : Stellenbosch University, 2011-03) De Lange, Jana; Mouton, Elna ; Breytenbach, Jan Cilliers; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACT: Baptism has been an important aspect of the Christian community and faith since its very beginnings. This study investigates Paul’s reference to baptism since the Pauline epistles are the oldest written records that we have on the topic of baptism and because of the foundational role the Pauline gospel still has for the identity of contemporary Christianity. In his various letters, Paul often mentions or alludes to baptism, but Paul never writes a passage that could be titled ‘On Baptism’, where he presents his theology of baptism. Neither does he describe the act of baptism nor how it is administered. Instead, in the texts where he mentions baptism he is actually discussing something else. This leads to the questions: Why did Paul deem it necessary to refer to the baptism in the various contexts of his letters? What does baptism mean for Paul, as can be concluded from these texts? How did he use the baptism in his arguments and what conclusions did he draw from his references to baptism? This study aims to answer these questions through exegetical analysis of the separate texts 1 Cor 6:11, 12:12-13; Gal 3:27 and Rom 6:3 in their various contexts in an attempt to arrive at Paul’s understanding of baptism, how it serves as basis for the early Christian self-definition and group identity, and which kind of ethos is promoted on the basis of the ethical implication of baptism as an integrating ritual in Pauline Christianity. It becomes evident that for Paul the baptism is very important and central to the Christian faith and community, therefore he utilises the common participation and meaning of baptism as a foundation for other aspects of his theology: righteousness, new life in the Spirit, Christology, soteriology, ecclesiology, pneumatology and eschatology. By referring to their baptism Paul reminds believers of what they experienced at that point in time and what that now implies for their lives here and now, as well as for their future expectation and hope. The strength of Paul’s argument and the consequences thereof is rooted in the actual experience and event of the believers’ baptism. It is clear that Paul advocates a total and radical change of identity where the believer completely and utterly identifies with Christ in and through the baptism and he uses different metaphors to describe this identification with Christ. When Paul writes that they are one in Christ it has ecclesiological relevance grounded in Christ’s passion and resurrection. However, Paul also closely associates the baptism with the Spirit. The baptism is where the Spirit is received and the baptism occurs in/through the Spirit, but everything that occurs at the baptism occurs on God’s initiative. The baptism serves as a cornerstone for Pauline ethics because by accepting God’s salvation through faith and the baptism, believers are transformed to live a new life in the sight of God and being guided by the Spirit leads to a new ethos for the individual and the community of faith.
Bodies in the body of Christ : in search of a theological response to rape
(Stellenbosch : Stellenbosch University, 2014-04) Van Niekerk, Margeretha; Punt, Jeremy; Van der Walt, Charlene; Stellenbosch University. Faculty of Theology. Dept. of Old & New Testament.
ENGLISH ABSTRACT: This study argues that rape is an instrument of patriarchy, functioning in the same way as torture to keep patriarchal power hierarchies intact. Rape robs women of their voices, making and keeping them invisible. The body is a symbol for power and the female body represents patriarchal angst about losing power. The development of ontologies of body over the ages is traced, showing how these ontologies eventually led to the dualistic devaluing of the body. The body came to be seen as a commodity while the so-called inner or spiritual world became the body of theology. The body of Christ in 1 Corinthians is analysed, showing how Paul placed the body in the centre of theology and Christian life, while he simultaneously undermined the seemingly natural societal hierarchies by (re)constructing the body of Christ in a subversive way. The body of Christ re-members (remembers and reconstructs) the body in a way that controverts the abuse of women’s bodies. By subverting patriarchy’s power hierarchies, by valuing bodies and thereby making them visible, by transforming bodies and by imagining a body beyond patriarchy, the body of Christ re-members the social and individual body in a way that resists the violently abusive patriarchal body.
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.
Chiasm in Mark 7:24-31
(Stellenbosch : Stellenbosch University, 2002-12) Rothon, Philip Maxwell; Mouton, Elna; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACT: My provisional identification of chiasm in Mark 7:24-31 initiated this multidisciplinary study of the literary shape of this interesting text. New Testament scholars tend to agree that the genre (form, content and function) of the Gospel of Mark exhibits the literary characteristics typical of ancient, first century AD, Greco-Roman biography thereby evidencing, in a broad sense, Greco-Roman form and function, and Jewish content. As a result, the New Testament Gospels have been described as a "tertium quid'. However, until fairly recently, few scholars appear to have taken the possibility of finding Jewish rhetorical form, in the shape of chiasm, into account in their examination of New Testament texts and have almost exclusively tended to focus on classical Greek rhetorical forms. As a result, this study opens itself to the possibility of finding both Jewish and Greco- Roman literary forms in the text, thereby attempting to obtain a greater presence of understanding of what the implied author was doing with the text. This study therefore endeavours to understand, not only what the implied author intended to communicate through the literary form of the text to the implied reader but also, at the level of discourse, the "how" of that communication within the literary context of the Gospel as a whole. In the light of the aforegoing, the research questions appear as follows. (1) What, on a balance of probability, is the literary form or structure of Mark 7:24- 3 1 within its literary context? If the form of the text is found, on a balance of probability, to exhibit the characteristics of chiasm: (2) What implied effect would this have on an implied reader when understood and interpreted within the context of Greco-Roman biography? And, (3) what effect would the answers to (1) and (2) above have on a modern (present) reader of the Gospel of Mark? After a brief overview of the socio-historical and cultural setting to the Gospel of Mark that serves as essential background material necessary for an understanding of the text, this study proceeds to consider the ancient roots of chiasm with regard to the literature of the Ancient Near East and briefly traces its prevalence from the ancient past through to the period of the New Testament. Because chiasm is a particular form of parallelism, the importance of understanding Biblical parallelisms in the Hebrew literature in general and its significance with regard to the New Testament and Mark's Gospel in particular is considered. A discussion of various definitions of chiasm follows. After considering the Gospel of Mark and the literary context of the subject text, its literary form is examined in the light of known ancient literary conventions, including Biblical narrative and the various forms evidenced in the exchange of dialogue are considered and the text examined for further correspondences. Thereafter the text is reviewed within its literary context and, what follows, is an explanation of how the form of the text may function within its literary location.
Children as hermeneutes : readings of the seven parables in Matthew thirteen
(Stellenbosch : Stellenbosch University, 2001-03) Lloyd, Raymond Henry; Combrink, H. J. B.; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACT: This qualitative empirical study is located in one of the aims of Bible Skills which focuses on 'the Bible in today's world' and specifically on the foregrounding of the ordinary reader in recent research. The study aimed to answer two mutually dependent research questions about children as ordinary readers of the Bible. The first question was concerned with the sense children of ten make of the seven parabolic units in Matthew thirteen and the second with the children's hermeneutical processes and strategies. A small sample of thirteen Grade 5 learners was divided into three leaderless groups to work out over three discussion episodes what the parables meant to teach. A" discussions were audio-taped, transcribed and subject to a content analysis for features of the children's interpretations. The researcher's analysis of the readings was brought into dialogue with three previous critical assessments of the parables by trained readers. The discussion data were also used to make inferences regarding eight dimensions of the hermeneutical task. Two tentative conclusions relative to the two research questions were drawn from these observations. The children could readily conceptualize reading parables as a search for meaning and were we" able to discover together an agreed and intelliqible meaning of the allotted parables. The children also had available to them and could intuitively use an identifiable pattern of hermeneutical strategies. Several limitations of the study are considered, together with some implications for the study of the. Bible in religious education and some comments on further research.
Circumcision and persecution : a Pauline perspective according to Gal. 5:11 and 6:12
(2019-04) Jung, Kwang Jin; Punt, Jeremy; Stellenbosch University. Faculty of Theology. Dept. Old and New Testament.
ENGLISH ABSTRACT: Paul’s position regarding circumcision has been one of the most controversial issues in Pauline studies. This position has been interpreted theologically in traditional readings and has been ethically focused on in the reading of the new perspective on Paul. In this study Paul’s position regarding circumcision was interpreted through the connection between circumcision and persecution presented in Gal. 5:11 and 6:12. A study of the historical background and an exegetical analysis were made to analyse the meaning of circumcision and persecution in Paul’s world. Circumcision was an important factor in Judaism in Paul’s age. It was the sign of being sons of Abraham and Jewish custom compelled circumcision for those who entered the Jewish community. Circumcision played an important role in the understanding of salvation and in this community’s life. However, Paul, following his conversion, appears to have reconsidered the concept of circumcision. His changed position regarding circumcision is shown clearly in his autobiographical narratives, for instance in not compelling Titus’s circumcision (Gal. 2:3). Gentiles became people of God through faith in Jesus Christ. In this sense Paul did not preach circumcision to the Gentile believers in Jesus, but Paul’s opponents in the Galatian Churches preached circumcision to Gentiles. The Galatian churches were deluded by his opponents’ teaching that added circumcision to the true gospel. Paul and his opponents were exposed to persecution if they failed to preach circumcision. In this situation, Paul’s behaviour is contrasted with that of his opponents. Paul did not compel the Gentile believers in Jesus to undergo circumcision despite persecution (Gal. 5:11). However, his opponents added the requirement of circumcision to the gospel and preached this teaching to Gentile Galatians. In Gal. 6:12 Paul suggested that they preached circumcision in order to avoid persecution. Paul’s important teaching has to do with enduring persecution because of not preaching circumcision so as to be true to the gospel. The contrast highlighted in Paul’s statement provided a good model of ethical life to Gentiles in Galatia. Conversely, preaching to ensure own comfort, like Paul’s opponents, is to not live according to the true gospel. Paul’s teaching plays a pivotal role in Christian life. His pronouncement in these verses encourages Christians to adhere to the true gospel and to endure suffering that may result from being true to the gospel.
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.
A community as a testamentary executor : the journey of Joseph’s bones from Egypt to the Promised Land
(Stellenbosch : Stellenbosch University, 2013-12) Ko, In-Kook; Jonker, Louis C.; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACT: This research is a synchronic reading of Exodus that investigates the “traces of Joseph’s bones” in the Exodus narratives. The Exodus is depicted in this narrative as Joseph’s funeral procession. Moses carries Joseph’s bones up from the land of Egypt when the Exodus begins (Exod. 13:19) and the sons of Israel bury the bones in the land of Canaan at the end of Exodus (Jos. 24:32). That is, the texts portray the Exodus as the journey of Joseph’s bones from Egypt to the Promised Land. However, the texts offer only a trace of the bones at the beginning and at the end of the narrative. In this study an inter-textual approach to the biblical texts is used to interpret the Ark of the Covenant as the coffin containing Joseph’s bones in the desert. A faithful testator who strongly believed God’s promise intended the narrative of the solemn journey as a way of handing over his faith to his audience as a form of testament. The audience keeps and performs the testament as testamentary executors. Joseph’s funeral narrative is interpreted in this study by focusing on the text itself. The end of the narrative is reached with the burial of the bones as recorded in the book of Joshua. This construction suggests that the burial is a fulfillment of Joseph’s testament, but not the ultimate fulfillment thereof. The testament also has a bearing on further texts beyond the sixth book of Hebrew Bible. This narrative construction also has potential for interpretation in contemporary Christianity. The construction of the narrative reveals to the reader that God was the real executor behind the testamentary executors. The study therefore suggests that the church is a community which stands in continuation with the testamentary executors of the Old Testament. Joseph’s funeral narrative finds renewed fulfillment in the Christian church when expecting the real Executor again. This study concludes with some suggestions for the Church of how the fulfillment of Joseph's testament can be facilitated in contemporary contexts.
Contemporary implications of the first-century counter-ethos of Jesus to the scripted universe of gender and health in John 4 & 9 : a narrative-critical analysis
(Stellenbosch : Stellenbosch University, 2015-03) De Milander, Cornelia; Mouton, Elna; Stellenbosch University. Faculty of Theology. Dept. Old and New Testament.
ENGLISH ABSTRACT: South Africans are confronted on a daily basis with the social inequality among individuals which greatly inspires violence, victimisation, discrimination and life-denying ethos. These acts of injustice are not simply inspired by formal laws and policies, but spurred on by various ideological and symbolic categories and power structures. In a way, social behaviour can be said to be ‘scripted’ by the ideologies, perceptions and language internalised, normalised and passed on within society at large. One does not have to look very far to see the way in which this ‘script’ functions in South Africa and what impact the pre-determined and ‘scripted’ identity markers of gender and health have on individuals and groups, as categories like man, woman, HIV positive, and disabled already trigger a set of preconceived ideas and expectations regarding these individuals. The normalisation of this ‘script’ and its social hierarchies is extremely counter-productive as it often pre-determines the value, abilities, potential, limitations and ‘appropriate’ ethos of individuals and groups on the basis of the categories they fall into. The scripted nature of society is however not a twenty-first century phenomenon, but something deeply integral also to life in first century Palestine. This script interpreted, determined and reinforced the prescribed status, agency and ethos of different individuals and identity markers of health and gender were paramount in this process of scripting. Part of this ‘scripted’ world was Jesus of Nazareth. However, upon reading the narratives of John 4:1-42 and 9:1-41, it would appear that the relationship between the societal script and the actual ethos of Jesus was anything but simplistic. Upon reading these two episodes against the grain of the first century societal script, Jesus’ ethos as a Jewish man in relation to a somewhat questionable Samaritan female and blind and impure beggar brings forth some inconsistencies toward the script. It would seem as if Jesus was reluctant to read his context one dimensionally and simply comply with popular custom and ideology. The aim of this study would therefore be to explore whether these inconsistencies between the societal script and the ethos of Jesus could be of any significance in an analogously scripted twenty-first century South Africa, a society pleading for critical reflection upon the societal script. When the possible ‘counter-ethos’ of Jesus is considered, faith communities might be challenged to embrace the fragility of social categories and hierarchies and perhaps embody a similar critical attitude and ethos toward the life-denying societal script and its taken-for-granted assumptions.
Crucifixion of masculinity : a gender critical (re)reading of the narrative of the cross as portrayed in the Gospel of Luke
(Stellenbosch : Stellenbosch University, 2014-04) Muller van Velden, Nina Elisabeth; Punt, Jeremy; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACT: The South African society is violently sick to the core regarding gender and sexuality. Shockingly high statistics of gender-based violence and the everyday occurrences of gender injustices and gender discrimination are not unfamiliar to South Africans. All men and women, representing all sexual identities, are affected to a greater or lesser degree. The Christian church, as an influential social institution in the South African context, is often silent on these acts of violence, injustices and discrimination. Some argue that the church is not merely silent, but actively contributes to these injustices and violence by means of its teachings and practices. The church’s inadequate response to such a crisis in society is, however, not surprising in light of especially two factors: firstly, the patriarchal and heteronormative roots of the Christian church that still, up to this day, have an enormous influence on the Christian tradition globally; and secondly, the manner in which the Bible is often misused to direct discourses and opinions regarding gender and sexuality. Ahistorical and selective readings of biblical texts serve as validation of contemporary (and very popular) stereotypical and discriminatory views on gender and sexuality, with little or no recognition of the socio-cultural contexts in which texts originated. Central faith narratives, such as the crucifixion narratives and its portrayals of Jesus of Nazareth as a male, has a great influence on the manner in which gender and sexuality is understood within the Christian church. The Lukan crucifixion narrative portrays Jesus of Nazareth as a hypermasculine character who is able to uphold and even increase his socially-constructed male honour and power throughout the most shaming event of antiquity, namely the Roman crucifixion. Often this type of portrayal of Jesus of Nazareth is preferred in the Christian church, at the cost of the less hypermasculine portrayals that can also rightly be found in the Gospel narratives, and misused to validate essentialist notions of gender and sexuality. This study suggests that a queer reading or a reimagining of specifically the Lukan crucifixion narrative is needed in order to put forward alternative interpretations of the maleness of Jesus of Nazareth, and consequently the manner in which gender and sexuality is popularly understood from a Christian perspective. This is possible if the socio-cultural context of the world behind the narrative, namely the 1st century Mediterranean world and Greco-Roman society, is taken seriously. In this manner the crucifixion narrative might become a narrative that blurs the lines of simplistic gender categories, rather than enforcing it as is often still the case. By offering fresh perspectives on such an influential narrative, the church might be able to engage critically with itself as well as society regarding the disturbingly large amount of injustices, discrimination and violence based on gender and sexuality.
Current 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.

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