Masters Degrees (Old and New Testament)

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An analysis of the intercalation of Mark 11:12-25 in light of narrative criticism and the oral aspect of Mark
(Stellenbosch : Stellenbosch University, 2014-04) Ok, Il; Nel, Marius Johannes; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACT: Mark 11:12-25 has been identified as an intercalation or sandwich structure (A-B-A) by many scholars as consisting of three linked episodes: the cursing of the fig tree (11:12- 14), the cleaning of the temple (11:15-19), and the withered fig tree (11:20-25). Using the function of intercalation, Mark 11:12-25 is then interpreted symbolically as a prophecy of the destruction of the temple. This interpretation, however, the researcher argues, is implausible. To substantiate this claim, the research aims to interpret Mark 11:12-25 in the light of narrative criticism and the oral aspect of Mark. Chapter 2 lays the basic foundation for the current research. This includes a brief history of the study of Mark, the historical interpretation of Mark 11:12-25, a comparison between Matthew and Mark, and of studies concerned with intercalation. Various differing opinions of intercalation are given that complicate our understanding of its function. The main goal of chapter 3 is to examine Mark 11:12-25 according to three narrative elements, namely setting, characters and events. On the grounds that every scene in Mark 11 is connected naturally in the time and space setting, it will be argued that Mark did not arrange the two stories in Mark 11:12-25 as intercalation with a theological purpose. Although some argue that the two stories do not fit the character of Jesus, on the contrary, it will be argued that both stories strengthens the authority and power of Jesus as it is depicted in the Gospel of Mark. If Jesus teaching is considered (11:20-25), then the symbolic interpretation of the prophecy of the destruction of the temple cannot be sustained. Chapter 4 deals with the oral aspect of Mark. Mark’s community were in all likelihood not readers, but hearers. Dewey offers some characteristics of oral narratives, particularly their additive and aggregative structures and their participatory character. These, she argues, helps the reader to interpret the various aspects of Mark that have divided both scholars and literary critics of the Gospel. Therefore, the fig tree story and the temple story will be examined in the light of the oral aspect of Mark. The final chapter will offer a summary of each chapter and a synthesized conclusion.
Challenging hegemonic masculinity in John 7:53-8:11
(Stellenbosch : Stellenbosch University, 2018-12) Orpin, Dooyum Atindi; Nel, Marius Johannes; Van der Walt, C.; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACT: Violence against women can be perpetrated in various ways, among which is masculine supremacy or the desire to be a successful man at the expense of women. However, when manhood is seen as something that can only be achieved and defended through violent means, the vulnerability of women, who are in most cases regarded as the inferior and weak sex, becomes inevitable. This is one of the problems faced by Nigerian women. The experiences of my two mothers in their matrimonial home shared with my father provide a practical example of the violence Nigerian women face repeatedly. Since violence against women is often theologically motivated, it is important to address the norms that justify the abuse of women through a sound exegesis of a biblical text. This study therefore studied a text, John 7:53-8:11, which depicts violence being perpetrated against an unnamed woman in the name of a construction of manhood. In order to achieve this, this study adopted a multifaceted hermeneutical approach. In this multifaceted study, the initial focus was on understanding John 7:53-8:11 within the narrative of John through the use of narrative criticism (Chapter 2). The focus in Chapter 2 thus is on the text and the world in the text. In Chapter 3, the focus is on John and the world behind the text. It is argued that the narrative of John and the world in the text reflect the socio-cultural values of the first century GrecoRoman world, even though these two “worlds” are not identical. Chapter 3 provides an analysis in terms of how men at the time of the writing of the Gospel of John constructed their masculinity. In Chapter 4, the text is read from a feminist perspective to ascertain if it can indeed contribute to the empowerment of contemporary women. It thus focuses on the world in front of the text. It is the intention of this study to suggest an alternate way of constructing manhood. The study urges men to be redemptive, thereby taking swift steps to challenge women abuse, rather than instigating it. It is argued that one of the ways of achieving this is through Jesus Christ. Even though he was an ideal masculine figure, whose masculine attributes were divinely granted, he was also moulded by the androcentric culture of the time within which he was born and also grew up. Nevertheless, he chose to act contrary to the cultural values of his time. Occasionally, Jesus is seen in John’s Gospel as engaging with or participating in the patriarchal system of the society in which he was born. However, this did not change his attitude towards the women with whom he came into contact. He treated them as equal to men. This is a credible example that should be emulated by men of the twenty-first century, especially Nigerian men.
The characterisation of Herod and the infant Jesus as masculine authority figures in the gospel according to Matthew 1 and 2
(Stellenbosch : Stellenbosch University, 2018-11) Danjuma, Peter Makoshi; Nel, Marius Johannes; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACT: In the first chapter, the research background and motivation for the study is explained as well as the focus on power and authority in Matthew 1-2 in regard to Jesus and Herod. Thereafter the research questions and the aim of the research is outlined. The research methodology as well as the two methods, narrative criticism and modern hegemonic masculinity studies, are also briefly explained before the study is outlined. In chapter 2 narrative criticism as methodology is defined before it is applied to Matthew 1-2. The methodology of narrative criticism is introduced and explained in terms of its focus on story and discourse, point of view, narration, symbols and irony and narrative patterns. Key elements of narrative criticism like events, settings, characters, and plot are also explained and applied to Matthew 1-2. The focus of chapter 3 is on the characterisation of Jesus. It analyses how the infant Jesus, as a passive character in Matthew 1-2, does not speak or act. He is instead primarily characterised by his extensive genealogy, the numerous titles used by Matthew to indicate that he is the Messiah sent by God to rule as his king, and the care Jesus received from God through the use of intermediaries. It is argued that the genealogy of Jesus provides an indication of his ascribed honour and that it indicates that he, and not Herod, was the legitimate Davidic king. It, furthermore, indicates through the inclusion of four gentile women, that Jesus would not only be the king of the Jews but also of all gentiles who worship the true God. The analysis of the numerous titles Matthew uses indicates that he is, according to Matthew, the Son of Abraham, the Son of David, the Son of Man, Emmanuel, the King of the Jews, and a Nazarene. Even as an infant Jesus possessed unique ascribed honour. While Jesus as an infant is passive in Matthew 1-2, his honour is enhanced in how he was cared for by God through his father and angels as messengers. Chapter 4 investigates the characterisation of King Herod as a masculine character in the narrative of Matthew 1-2 by noting how Matthew described his response to the birth of Jesus, used titles for Herod and described the actions and death of Herod. Chapter 5 focuses on the second research question and uses a different reader-response approach than the previous three chapters. The shift in focus is explained first, where after hegemonic masculinity is defined, after which Matthew 1-2 is read from this perspective. The reading undertaken is a radical reader-response analysis of the family of Jesus and of Herod as masculine characters. Thereafter Matthew’s depictions of Herod and Jesus as male characters are compared to each other in terms of hegemonic masculinity. It is argued that the manner in which Herod abused his power as king in Matthew 1-2 to the detriment of women and children in order to safeguard his oppressive power, stands in contrast to the manner in which Jesus is described in Matthew 1-2. It is a text-book example of what contemporary gender studies have characterised as hegemonic masculinity. In chapter 5 it is argued that before reading Matthew 1-2 from a hegemonic masculinity. In chapter 5 it is argued that before reading Matthew 1-2 from a hegemonic masculinity perspective in Nigeria (a radical reader-response reading that elicits an “unexpected” meaning from the text), it is important to first read it from a conservative reader-response perspective that produces a more expected reading from the text. The reason for this two-step approach, which is reflected in the two research questions of the study, is that in order for Biblical studies to meaningfully engage with the Nigerian context, it needs to ensure that it cannot simply be dismissed as imposing a feminist Western perspective on the text and its contemporary readers. The manner in which this can be done in practice is outlined in chapter 6.
Collective meaning and specific, prophetic reference in the parables of Matthew 13
(Stellenbosch : Stellenbosch University, 2013-12) Scholtz, Jaco; Nel, Marius Johannes; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACT: This thesis investigates whether the parables of Matthew 13 can be understood, both individually and collectively, when they are connected to specific, prophetic referents. After a review of parable research, hermeneutical guidelines are identified in order to interpret the parables of Matthew 13 (chapter 2). Novel guidelines identified include the identification of specific, prophetic referents, the possibility of using details already explained in Matthew 13 in a contextually consistent manner, focusing on the collective meaning of this parabolic discourse and identifying what is new and old in each parable. After considering the structure of Matthew 13 (in chapter 3), these hermeneutical guidelines are applied, focusing on the contextual background (chapter 4) before analysing the parables individually (chapter 5) and collectively (chapter 6). The time period covered by the parables of Matthew 13 as a group is from the days of John the Baptist until the second coming of Jesus Christ. The kingdom of heaven is understood to exist from Pentecost onwards but will only be established when Christ returns, that is, the kingdom of heaven “exists-but-is-not-yet-established”. In Matthew’s presentation, the parable of the sower covers the time period during which Jesus presents the word (or gospel) of the kingdom to Israel only. During that time, Jesus authenticates his Messianic claims to Israel and, by doing so, displays the authority and power bestowed on the Christ to them. But when Jesus is rejected, the treasure is hidden and he goes to the cross to provide the sign of Jonah. After purchasing the field, having received all authority in heaven and on earth, the Son of Man sends good seed not only to Israel, but to all the nations of the world. The sons of the kingdom first sent must include Peter and the other ten disciples who are commanded to go and make disciples. The surprising growth of the Church after the great commission includes, perhaps unexpectedly, also Gentiles, for the Son of Man commences his pearl ministry by baptising not only Jewish and Samaritan but also Gentile believers with the Holy Spirit. At the end of this age, the gospel of the kingdom will again be preached. This time, however, it will be preached not only to Israel, but as a witness to all the nations — and then the present age will end. After the tribulation and judgment of those days, the King returns to unveil the treasure in order to establish the Messianic kingdom on earth. It is submitted that, regardless of one’s eschatological view (this thesis is presented from a dispensational, premillennial perspective), by focusing on specific, prophetic referents and by considering this series of parables in a collective and contextually consistent manner, the parables of Matthew 13 (and perhaps the Gospel of Matthew as a whole) can be understood differently. And it is about understanding all these things that Jesus questions his disciples.
“Do this in remembrance of Me :” The Christological and social significance of Luke 22:14-30 for restoring human dignity
(Stellenbosch : Stellenbosch University, 2012-12) Etukumana, Godwin; Mouton, Elna; Nel, Marius Johannes; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACT: Using social-rhetorical hermeneutics, this study examines Jesus’ statement “Do this in remembrance of Me” during the last meal He had with his disciples before He went to the cross – both in the light of the Lucan context and our/modern present context. A careful examination of the text in Luke 22:14-30 poses a challenge to Lucan scholarship as it delves into the reason of the insertion of the phrase in the context of this meal. In the first place, different views as regards the meal are examined so as to present the motif of the meal. It has been discovered that Luke wanted his community to use this meal as a medium of remembering what Jesus was to humanity during his time on earth. Socio-rhetorical analysis helps to appreciate Luke’s rhetorical nuances in presenting this meal scene to his audience. In Chapter two it is revealed that Luke used his sources rhetorically in different textures and patterns to present to his audience that Jesus was the Saviour and a servant-leader. The intertexture of Luke’s material of the meal shows that Luke appealed to his community using Ancient Near Eastern, Greco-Roman socio-cultural rhetoric in order to reiterate what his audience needed to know about Jesus. It reveals Jesus as a broker, patron, and benefactor to his community with the aim of restoring the dignity of humanity. The sacred texture of the Lucan meal shows the ever abiding presence of Jesus in the midst of the community whenever they meet due to the divine power of Jesus. Socio-rhetorical hermeneutics of Luke 22:14-30 explicates that the phrase “Do this in remembrance of Me” in the context is Luke’s rhetorical strategy of encouraging his audience to remember Jesus with the view to imitate his lifestyle and his inclusive approach to the marginalised and the outcasts of society. It is when the community eats the meal concomitantly with the imitation of his lifestyle, especially his approach to God and humanity, that the community will truly remember Jesus and thus restore human dignity in society.
The function of APORIAE in John 21 : a media-rhetorical analysis
(Stellenbosch : Stellenbosch University, 2021-03-03) Quimpo, Stephen Gabriel; Nel, Marius Johannes; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACT: There has been an ongoing debate in contemporary studies over the literary disunity and narrative unity in the Gospel of John. Some scholars have used literary aporiae, or seams in the text, to posit a composition history or community history that can be reconstructed from the final text by working backwards through these aporiae. Other scholars have noted that there is narrative unity in John, but debate whether this exists uniformly throughout the book, or only in chapters 1-20, leaving chapter 21 as a text reflecting a later composition history or community history. The approach taken in this study attempted to use a media-rhetorical approach that takes into account the media texture of the text when dealing with literary aporiae. As such, this study looks at the media culture of the time in which John 21 was composed and distances itself from a particular Johannine community history. The study therefore argues that John 21 was composed after John 1-20, reflecting a media culture at the end of the first century CE.
The Holy Spirit in Matthew 12:15-32 : an intertextual investigation
(Stellenbosch : Stellenbosch University, 2020-04) Hasiso, Elias Assefa; Nel, Marius Johannes; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACT: Former studies of Matthew’s Gospel in general, and 12:15-32 in particular, have emphasised on Christology to the detriment of Matthew’s presentation of the Holy Spirit. Previous research further limited its consideration of the role of the Holy Spirit in relation to Jesus’ miraculous ministry to 12:15-32, in the light of preceding and succeeding chapters. No study has investigated the integral role that the Holy Spirit played in Jesus’ entire miraculous ministry and the reasons behinds Jesus’ provocativeness towards the Jewish religious leaders. This thesis aims to fill this gap in Matthean studies. This study investigates Matthew’s presentation of the Holy Spirit in relation to Jesus’ miraculous ministry in a specific pericope of his Gospel in order to ascertain whether Jesus, Matthew and his faith communities’_ and even the Jewish religious leaders were aware of the Holy Spirit. The study endeavours to address a specific research question: How does Matthew present the Holy Spirit in relation to Jesus' miraculous ministry in Matthew 12:15- 32 in terms of the Old Testament? This study used an intertextual method and specifically Richard Hays’ “_backward reading_ or “_figurative reading_” of Scriptures to study the relevant passages. Particular attention is given to Matthew’s direct and indirect quotations and allusions to the Holy Spirit and the Spirit’s relationship with Jesus the Messiah. This intertextual study examined how Matthew’s rereading of the OT Scriptures shapes not only his understanding of Jesus the Messiah, but also the dynamic role of the Holy Spirit in the life and ministry of the Messiah. The research on Matthew 12:15-32 with its preceding and succeeding texts shows that Matthew presents the Holy Spirit as known to Jesus, his followers and Matthew’s faith community, and as being actively involved in Jesus’ conception, baptism, temptation and miraculous ministries. Matthew 12:15-32 also indicates that Jesus, who himself empowered by the Holy Spirit in performing his miracles. Jesus further encouraged his disciples by promising that the Holy Spirit would accompany them on their mission among their fellow Jews and Gentiles. Thus, to disregard what the Holy Spirit is doing in Jesus means to reject the visitation of God which will incur judgment, whether the perpetrators are the Pharisees or Matthew’s faith community.
Luke's use of the parable of Lazarus and the rich man (Luke 16:19-31) to construct new social identities
(Stellenbosch : Stellenbosch University, 2021-03 ) Van Groeningen, David Ross; Nel, Marius Johannes; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACT: This thesis explores Luke’s use of the parable of Lazarus and the Rich Man (Luke 16:19-31) to create new social identities. The thesis discusses the socio-economic background to Luke’s day, discussing how one’s ascribed and acquired honour contributed to one’s social identity, as well as how one’s social identity and standing was affected by wealth and how it was used. The thesis goes on to use parallel parables to justify the use of the lens of social identity in such parables. Finally, the thesis goes on in chapters five and six to discuss the important social identity markers to which the parable refers: Moses and the prophets (chapter five) and the figure of Abraham (chapter six). The researcher shows how Luke uses these characters to create new social identities. By acting like those opposed to God’s people, Luke shows that the Rich Man and others like him act according to social identities of those opposed to God’s people (those in line with Moses and the Prophets and specifically Abraham), and so can no longer claim such a social identity or the group entitlements granted to one who holds such an identity. Those considered to have low-status social identities were actually the ones with a high-status social identity: “children of Abraham” – the very identity that the Rich Man believed that he held by virtue of his ascribed honour as a physical Israelite; put simply, there is a reversal of social identities.
The role of the ascended Jesus in the Acts of the Apostles
(Stellenbosch : Stellenbosch University, 2019-12) Park, Hansung; Nel, Marius Johannes; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACT: This study endeavours to rediscover the significance of the ascension narrative as a key for understanding the activity of Jesus as divine character within the whole Acts narrative by exploring ancient ascension accounts and the theme of divine involvement in Graeco-Roman historiography. This study offers a fresh approach. It illuminates the connection between ascension accounts and the use of divine involvement in ancient historiography, and demonstrates that the ascension of Jesus can be understood in the light of the connection. By extending the investigation to both Graeco-Roman and Jewish ascension accounts, Chapter 2 demonstrates that the ascension narrative reports the absence of the ascended character on earth and the presence of him as a god (Graeco-Roman) or like Elijah (Jewish) in heaven, including an expectation of activity of the ascended character from heaven. Chapter 3 then ascertains that the portrayal of divine character as the driving force of stories/history is a common feature in ancient historiographies, and that a significant number of Graeco-Roman historians insist on divine involvement in human affairs. The Acts of the Apostles shares this feature of Graeco-Roman historiography. Setting Acts in conversation with the previous chapters, focusing on the ascension narrative and the portrayal of the heavenly Jesus’ appearances, shows that the ascension narrative was understood as Jesus’ divine identity and his activity from heaven for people. It also highlights Luke’s theological view that the divine character, like Jesus, is the driving force of the story/history. All of this is affected in fundamental ways by Luke’s portrayal and testimonies of the ascended Jesus’ activity in the Acts narrative. As a result, this thesis clarifies that the ascension narrative in Acts does not merely report the absence of Jesus and his exaltation (Acts 2:33); it also enables the ascended Jesus’ active involvement in the Acts narrative as a whole. Jesus as the divine character thus continues to participate in God’s plan for the church/the disciples as described and testified in Acts. Although Jesus is taken up into heaven, Jesus’ characterisation makes him active and present rather than silent and absent in the Acts narrative.
A social-scientific study of the Parable of the Shrewd Steward in Luke 16:1-9
(Stellenbosch : Stellenbosch University, 2016-02-18) Silas, Dogara Turrang; Nel, Marius Johannes; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACT: The understanding of the parable of the shrewd steward in Luke 16:1-9 has been problematic throughout its interpretive history. The main challenge is Jesus’ praise and commendation of the dishonest acts of the steward therein. In Nigeria, if not in most African societies, where there is a need for faithful stewards, one is left confused about how to understand that a master would praise the dishonest act of his steward in a context in which corruption has become a way of life. This study was undertaken on the assumption that, of the different genres used by Jesus during his earthly ministry, the most familiar and striking are the parables, which comprise one third of Jesus’ teaching. The importance of the parables in terms of understanding Jesus’ history, ethics and self-understanding cannot be overemphasised. The parables challenge their readers because, despite their superficial simplicity, they convey key insights into the nature of the Kingdom of God. In this study, the parables are understood in line with the meaning of the Hebrew Mashal and the Greek parabole, as referring to a proverb, a riddle or a metaphor used to convince and persuade hearers. In this study, the literary context of the parable of the shrewd steward was examined, as well as its demarcation. The study suggests that, even if the parable told by the historical Jesus may have ended in v. 8a, Luke has added a number of sayings that reveal his understanding of the parable as being about the correct use of wealth and possessions in the light of the coming Kingdom of God. An annotated translation of Luke 16:1-9 is also provided. Using a social scientific method in order to understand the text in terms of its social context, the parable was read verse by verse and the function of stewards in the first century was clarified. It is argued that a steward was an estate manager and thus someone in the position of a considerable amount of authority and trust. The steward in the parable under consideration was the responsible agent to whom the absentee master had entrusted a great deal. It thus is clear that a steward like the one in Luke 16 was highly placed in the household bureaucracy of the rich and powerful elite. The theological perspective of the text in question was also brought to light. The words of Jesus in v. 9, on the use of worldly possessions to make friends, necessitated considering Luke’s concept of wealth and possessions in the light of the coming Kingdom of God. It was argued that, in this parable, Luke intended to criticise the wrong use of wealth and possessions. The social system suggested in the text, which includes honour and shame, the patron-client relationships, benefaction, hospitality and the economic situation in the first century, was also investigated as explaining key values in the first-century Greco-Roman world. The application of the text in question to the contemporary Nigeria, and southern Kaduna in particular, was furthermore surveyed. The survey revealed that African scholars, like scholars on other continents, are also struggling with the interpretative problems posed by the parable under consideration. The African scholars also agreed with their counterparts on other continents that the focus of the parable is not on the dishonest acts of the steward, but on his shrewdness. The parable stresses that believers should be faithful stewards by responding appropriately to the coming kingdom of God by using their possessions to care for the poor.
Spirituele identiteitsbewuswording deur kommunale lees : ’n gevallestudie van 1 Timoteus 5:1-16 onder vroue in Zama-Zama informele nedersetting
(Stellenbosch : Stellenbosch University, 2015-03) Botha, Jan Adriaan; Nel, Marius Johannes; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACT: In this study we examine the role of spiritual identity awareness in communal reading from 1Timothy 5:1-16 with the marginalized women in the Zama-Zama informal settlement. A case study of the text was done amongst women from diverse contexts where they gather as a unique study group. The study focused on the meeting of different women to read, interpret and discuss the Biblical texts with one another. Communal reading creates a safe space for these women to take part in an intercultural conversation. Individuals from diverse contexts are given an opportunity to express themselves communally. This intercultural conversation space is theoretically based on the joint presuppositions of Feminism and African hermeneutics. The physical and sexual violence these women have experienced has a direct effect on their spiritual identity awareness and ordinary life. In chapter two the fundamental presuppositions of both Feminism and African hermeneutics are explored. These will serve as the hermeneutical framework of the study. The voices of the marginalized women will be heard. In Feminism we place the emphasis on the voice of the individual and a group within a certain context. African hermeneutics, on the other hand, highlights through the communal reading a save space in which these voices are heard. Within this safe space it was possible for the marginalized women of Zama-Zama to let their voices be heard both communally, but also as unique individuals. Chapter three discusses a multidimensional exegetical framework for the study. The focus is on communal reading and interpretation of the text. The intercultural conversation in this study is conducted in terms of communal reading and interpretation of 1 Timothy 5:1-16 with the marginalized women in Zama-Zama. The interpretation history of the text is also part of this chapter. The joint presuppositions of Feminism and African hermeneutics and their contexts are discussed here, with the position of women in the Mediterranean world and church. The dominant discourse in the texts is the role of the widows in the church and community with specific reference to the role of hospitality/caring, the interpretation of stories of hope and above all the incarnation in the body of Christ as identified by the women of Zama-Zama. With 1 Timothy 5:1-16 as conversation document and the dual hermeneutic framework as starting point, we discuss the empirical component and exegetical framework of the study in the next chapters. Chapter four focuses on the theoretical framework of the study. The hermeneutical model of intercultural Bible interpretation of Kessler (2004), Hofstede’s (2001) culture theory as well as MacDonald’s (2005) structural models on spiritual identity awareness and development, are investigated here. Some key terms are spotlighted and discussed in more detail, such as culture, identity, spirituality and spiritual identity awareness. In chapter five we focus on the methodology, in particular the research design and research approach. The participant selection for the diverse study group is also important. The research process and the data collection techniques are also discussed here. The data that are collected in the intercultural conversation are then analysed qualitatively. The analyses and research result are discussed in chapter six. The different appendices reflect the detailed information and data that were collected in the study. The summary and implications of the study are the focus of chapter seven. All the diverse voices, the literature study, the unique context of the marginalized women in the text as well as the women of Zama-Zama, are summarized here. The intercultural conversation space was theoretically based on the joint presuppositions of Feminism and an African hermeneutics. The physical and sexual violence against these women has a direct effect on their spiritual identity awareness and ordinary life, as shown by the study. In the conclusion to this study all the diverse discussions converge and an attempt is made to present a reflective interpretation of how spiritual identity awareness functions in the intercultural Bible reading process. We discover in the study that the women, usually the victims of physical and sexual abuse, engage in a positive way towards a new and creative lifestyle. They make a difference in their own lives as well as in the community as well-respected and passionate women. The intercultural conversation space is a valuable instrument for establishing social transformation.
The synoptic redaction of Mark 13:14-23
(Stellenbosch : Stellenbosch University, 2018-11) Hombana, Mphumezi; Nel, Marius Johannes; Stellenbosch University. Faculty of Theology. Dept. of Old and New Testament.
ENGLISH ABSTRACT: This research investigates the possible meaning of Mark 13:14-23 for its two synoptic interpreters, Matthew and Luke. There is consensus among Markan scholarship that Mark 13 is the most difficult passage in the entire Gospel of Mark. The focus of the study is not on what Mark intended with his discourse, but instead with how Matthew and Luke understood it. Hence, three related questions guide the research. Firstly, how was Mark 13:14-23 interpreted and utilised by Matthew? Secondly, how was Mark 13:14-23 interpreted and utilised by Luke? Thirdly, did Matthew and Luke interpret and utilise Mark 13:14-23 differently in terms of being anticipatory or descriptive regarding the events it refers to? This study proceeds from the hypothesis that a redaction-critical study of Matthew and Luke can provide an important insight into the interpretation of Mark 13:14-23. It is contextualised with a brief overview of what Markan scholars have noted as problematic in the text, but the main focus is on how Matthew and Luke understood and dealt with these problems from their own contexts, by adequately clarifying what is vague and unclear in Mark. I believe the study contributes an important insight for the understanding of Mark 13:14-23.

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Browsing Masters Degrees (Old and New Testament) by browse.metadata.advisor "Nel, Marius Johannes"

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