Department of Old and New Testament

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https://scholar.sun.ac.za/handle/10019.1/1031

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Browsing Department of Old and New Testament by browse.metadata.advisor "Olivier, J. P. J."

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    Exclusivity and variety : a typological study towards the integration of exegetical methodologies in Old Testament studies
    (Stellenbosch : Stellenbosch University, 1993-02) Jonker, Louis C.; Olivier, J. P. J.; Van der Kooij, A.; Stellenbosch University. Faculty of Theology. Department of Old and New Testament.
    ENGLISH ABSTRACT: The present state of the exegetical discipline is characterized in this dissertation by the exploration of the concepts exclusivity and variety. There is variety not only in the numerous methods and approaches, but also in variants in methodological application, hermeneutical presuppositions, confessional and dogmatic views, specialization areas and the increasing volume of scholarly literature. To escape the abyss of variety, exegetes often turn to making exclusivistic claims, sometimes deliberately. The main interest of this dissertation is a methodological one, with the implication that the discussion is limited to the variety of exegetical methodologies. The working hypothesis is that a multidimensional and/or integrational approach to exegesis can evade the dangers of exclusivity and variety. Various theoretical guidelines, which should be taken into consideration in this discussion, are filtered out from previous attempts in this regard. Two methodologies, namely a historical-critical one and a narrative one, are used as examples in this investigation. In order to investigate the implementation of these methodologies in practice, the Samson Cycle (Judges 13-16) is analyzed. Subsequently, both methodologies are evaluated according to the theoretical guidelines which are formulated earlier. The multidimensional and/or integrational possibilities of these methodologies are then scrutinized. The investigation leads to the formulation of three models which may serve as guidelines for further discussion on this topic. Preference is given to an adapted communication model which serves as a hermeneutical framework in which exegetical methodologies function multidimensionally and interactively. It is proposed that the operative factor of such a communication model is a reading strategy which consists of two components, namely (i) a specialized reading and (ii) a competent reading of the text.
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    Social injustice and the prophet Amos
    (Stellenbosch : Stellenbosch University, 1996-03) Strijdom, Petrus D. F.; Olivier, J. P. J.; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
    ENGLISH ABSTRACT: The central concern in the Amos text, namely that God terminates social injustice by way of national downfall, is conspiciously absent in South African research, in spite of significant interpretive possibilities from this perspective. The topic of the project is multifaceted by definition, and called for vigorous interdisciplinary investigation. A cursory reading investigation of the entire text of Amos revealed the centrality of social injustice in the original utterances as well as in possible later reworking of the text. There is a strong possibility that Deuteronomistic editor(s) censured the text in order to render Amos' original maledictions of historical annihilation uttered against Judah and Israel, applicable to the northern kingdom of Israel only. This probably resulted in Amos being presented as almost exclusively acting against Israel. In view of known Deuteronomistic ideology and sentiment concerning the royal house of David in Jerusalem, this caused suspicion that affected the outcome of other parts of the investigation. Amos' heimat in Tekoa in the Judaean hill country cannot be doubted. The village played a significant role as military outpost on the border of the Judaean desert, both with respect to checking insurgents poised against the Jerusalem regime, and external attacks into the heartland of Judah. Amos' agricultural pursuits as sheep breeder and sycamore farmer makes good sense in the area of Tekoa, given the clever use of minimal natural resources in typical symbiotic farming ways on the desert fringe. The possibility that Amos could have been connected to Uzziah's agricultural crown enterprises in the Judaean hill country is strong. The language, and particularly the metaphors and images contained in the entire text of Amos, supports this agricultural background in Tekoa. Amos should not be dated merely in terms of Jeroboam II, but if 6:2 is interpreted unbiasedly and linked with the western campaigns of Tiglath-Pileser III, a much later date than the traditional 760-750 BCE emerges. Various references in the text come to light in view of such a later dating, and point to the possibility that Amos uttered prophecies about Samaria shortly before the final assault on that city by the Assyrians. This interpretation also affected other parts of the investigation. The many theories about the gist of the societal conflict in Amos were reviewed. A synthesis of many opposing viewpoints is possible and congruent with the textual evidence. The cultural conflict (tribal versus city background) and the economic exploitation model should not be made mutually exclusive. The role of the state and its heart of power must be re-evaluated as the prime mover of activity in subsystems such as the economy, jurisprudence and religion. Amos was a revolutionary prophet who called down the wrath of God on the diabolic system of, particularly, economic exploitation. He must be interpreted against the backdrop of prophetic figures in Judah mentioned in the Chronicler as well as in the light of political assassinations and removals of Jerusalem rulers before him. The circumstances surrounding the removal of Uzziah, makes it a possibility that Amos as member of the 'ām hǎ āres’ played a role therein. Amos' prophetic career moved him beyond the point where he still thought it possible to reform his society. It is not impossible that he called on Tiglath-Pileser III to assist in the overthrow of the two states of Israel and Judah.