Thèses sur le sujet « N.T.: Criticism (Textual) »

This thesis is an unconventional history of the interpretation of Day One, Genesis 1.1-5, in Hebrew and Greek texts up to c. 200 CE. Using the concept of ‘intertextuality’ as developed by Kristeva, Derrida, and others, the method for this historical exploration looks at the dynamic interconnectedness of texts. The results reach beyond deliberate exegetical and eisegetical interpretations of Day One to include intertextual, and therefore not necessarily deliberate, connections between texts. The purpose of the study is to gain a glimpse into the textual possibilities available to the ancient reader / interpreter. Central to the method employed is the identification of the intertexts of Day One. This is achieved, at least in part, by identifying and tracing flags that may draw the reader from one text to another. In this study these flags are called ‘intertextual markers’ and may be individual words, word-pairs, or small phrases that occur relatively infrequently within the corpus of texts being examined. The thesis first explores the intertextuality of Genesis 1.1-5 in the confines of the Hebrew Bible and the Septuagint. The second half of the thesis identifies and explores the intertexts of Day One in other Hebrew texts (e.g. the Dead Sea Scrolls, Sirach) and other Greek texts (e.g. Philo, the New Testament) up to c. 200 CE. The thesis concludes with a summation of some of the more prominent and surprising threads in this intertextual ‘tapestry’ of Day One. These summary threads include observations within the texts in a given language and a comparative look at the role of language in the intertextual history of Day One.

Las diversas versiones antiguas que han llegado hasta nosotros del libro bíblico de Ester presentan notables diferencias entre sí. Esta tesis se propone investigar sobre el carácter y la idiosincrasia de los textos antiguos de Ester a partir de un análisis exhaustivo de las variantes textuales. La pregunta que se nos plantea es: ¿por qué existen estas diferencias? Tenemos la convicción de que los textos son el resultado de las lecturas que las diversas comunidades de lectores han realizado del libro bíblico en circunstancias que responden a su historia religiosa particular. Las páginas que siguen intentaran dar respuesta la pregunta planteada.

The media has an important role to play in providing information to form the perceptions of media users on HIV/Aids. Furthermore, the media has an agenda setting function through which it determines what news consumers think about, and how they think about these topics they are presented with. Extensive media coverage has been given to the subject of HIV/Aids since the start of the pandemic. The nature of the coverage has, however, been widely criticised, mainly by interest groups actively involved in the fight against the disease. Few formal guidelines exist to guide journalists in this field. Moreover, the existing guidelines that originated mainly from the gaps interest groups identified in the coverage on HIV/Aids, are fairly fragmented. Many newspapers follow the general guidelines set by the media industry for ethical news reporting. These guidelines, such as the ethical code of the Press Ombudsman, are a result of self regulation, which is intrinsic to the social responsibility model that is seen as ideal for South Africa. There are several existing codes offering guidance regarding professional standards and general conduct. Only one - that of the now inactive South African Union of Journalists - includes criteria on HIV/Aids reporting. Through formulating guidelines, interest groups have an agenda setting function and a subsequent potential influence on the media and the public agenda. This paper endeavours to analyse and systematically summarise criteria set by the interest groups for ethically acceptable and accountable HIV/Aids reporting against the background of the agenda setting theory and the social responsibility model. In addition, HIV/Aids reporting in three Sunday papers (the Sunday Times, Sunday Sun and Rapport) is verified against these interest group criteria to ascertain how it measures up, and to determine whether a separate interest group code of ethics is desirable. It was found that the Sunday Times views HIV/Aids as a news priority, while the topic does not feature very high on the agenda of the other two papers. The analysis of news items created the impression that journalists have a basic knowledge of HIV/Aids. However, there is little evidence of deeper insight into the potential impact the media could have on the public's perception of the epidemic. Existing ethics codes compare well to interest group guidelines where general professional standards and ethical aspects are concerned. The interest group guidelines, however, focus on specific problems associated with the epidemic, such as stigma and a tendency to focus on the negative. It is within this applied context that such criteria could be useful.
Thesis (M.A. (Communication Studies))--North-West University, Potchefstroom Campus, 2005.

Abstract In my study, I am using methods of text criticism to analyse how Chrisfrid Ganander (1741–1790) marked the word-final k in the Kalevala-metre old poems that he recorded in his dictionary and in Mythologia Fennica. These poems were published in the XV part of the Ancient Poems of the Finnish People. My study is linked to folkloristics, but belongs principally to the field of research into Old Literary Finnish. In my philological analysis I am comparing Ganander’s poetic texts with other old texts in the Kalevala-metre and analysing their relations and the origins and history of the texts. I am interpreting the phonetic and morphologic structure of the poems with the help of the context and on the cultural historical basis of the texts. The results of my study would seem to indicate that Ganander marked the final k clearly more frequently than his other contemporaries. In earlier studies Ganander’s marking of the final k has been criticized for inconsistency. In fact, in my data, the occurrences of the word-final k are not morphologically regular in the sense that the final k would always systematically occur in, e.g., imperatives. However, a regular pattern can be found in the way in which the cases with a final k fit the general ideas about the occurrence of the final k. Nevertheless, my data also include a few extraordinary occurrences of the final k and even some cases that may be deemed erroneous. The irregularities in the marking can be explained by the fact that Ganander had several different text versions of the same poem. The way in which Ganander marked the final k seems to have been affected mostly by the source texts and locality of the verses; their morphology, phonetic environment, and verse type. Yet, Ganander seems to have even used the final k deliberately in some cases. This is evident from a few cases of the final k in the texts Ganander produced himself and certain results of my philological analysis. The essential is that Ganander marked his final k’s in places where they could be expected from a historical perspective. Thus, it seems that he had an idea of where the final k’s should be. Ganander seems to have followed the marking of the final k’s in his sources very faithfully. However, it is especially interesting that he also marked the final k’s in verses based on source texts where the final k’s had not been marked. Ganander may have had old notes about these poems in his possession that the others did not have access to or that were not preserved in their collections. These verses might even represent poetry collected by Ganander himself. It seems that Ganander managed to catch and record rare and old linguistic material that has not, in fact, been preserved anywhere else. As a philologist, Ganander was versatile, critical, and enlightened, but he also made up some of his analyses purely on the basis of poetic verses. His dictionary includes even erroneous and incoherent interpretations. Ganander’s dictionary quotations that are based on folklore texts may also seem imaginative in the sense that he was trying to explain the world of folk poetry in them. Ganander’s philological interpretations – including their errors – have left their mark on later literary works. Thus, the poetic language as it was recorded by Ganander has affected the description of the Finnish language in dictionaries and grammars. The study and analysis of the language in the folk poems may therefore shed light on the history of the scientific description of the Finnish language
Tiivistelmä Tarkastelen tutkimuksessani tekstikriittisin menetelmin, miten Chrisfrid Ganander (1741–1790) on merkinnyt sananloppuista k:ta sanakirjaansa ja Mythologia Fennicaan kirjaamiinsa kansanrunoteksteihin, jotka on julkaistu Suomen kansan vanhat runot -teoksen XV osassa. Tutkimukseni sivuaa folkloristiikkaa, mutta sijoittuu pääosin vanhan kirjasuomen tutkimuksen piiriin. Filologisessa analyysissani vertaan Gananderin runotekstejä muihin kansanrunoteksteihin ja selvittelen niiden suhteita sekä tekstien alkuperää ja historiaa. Tulkitsen runotekstien äänne- ja muotorakennetta kontekstin avulla sekä tekstin kulttuurihistorialliselta pohjalta. Tulokseni osoittavat, että Ganander merkitsi -k:ta selvästi enemmän kuin muut aikalaisensa. Aiemmassa tutkimuksessa Gananderin loppu-k:n merkintää on moitittu epäjohdonmukaiseksi. Loppu-k:n esiintyminen aineistossani ei olekaan morfologisesti säännöllistä sillä tavalla, että esimerkiksi imperatiiveissa olisi aina systemaattisesti k. Säännönmukaisuus näkyy kuitenkin siinä, että loppu-k:lliset tapaukset sijoittuvat aika hyvin yleisiin käsityksiin loppu-k:n esiintymisestä. Aineistossani on silti muutamia erikoisia ja myös virheellisinä pidettäviä loppu-k-tapauksia. Epäsäännöllistä merkintätapaa selittää se, että Gananderilla on ollut hallussaan samasta runosta useita erilaisia tekstejä. Gananderin loppu-k:n merkintään näkyvät vaikuttaneen lähinnä runosäkeiden lähdetekstit ja paikallisuus, morfologia, äänneympäristö ja säetyyppi. Ganander näyttää silti operoineen jonkin verran tietoisestikin loppu-k:lla. Osoituksena tästä ovat paitsi hänen itse tuottamissaan teksteissä esiintyvät muutamat loppu-k:t myös eräät filologisen analyysini tulokset. Oleellista on, että Ganander on merkinnyt -k:n historiallisesti odotuksenmukaiseen paikkaan. Hänellä näyttää siis olleen jonkinlainen käsitys siitä, mihin loppu-k kuuluu. Ganander näyttää olleen varsin uskollinen lähteidensä loppu-k:n merkinnälle. Erityisen kiinnostavaa on kuitenkin se, että hän on merkinnyt loppu-k:ta myös sellaisiin säkeisiin, joiden lähdetekstissä -k:ta ei ole merkitty. Gananderilla on voinut olla hallussaan näistä runoista sellaisia vanhoja muistiinpanoja, joita muilla ei ole ollut tai joita muiden kokoelmissa ei ole säilynyt. Nämä säkeet saattaisivat jopa edustaa Gananderin itsensä keräämää runoaineistoa. Ganander näyttäisi tavoittaneen ja panneen muistiin sellaista harvinaista ja vanhaa kielellistä ainesta, jota ei ole muualla juuri säilynyt. Filologina Ganander oli monimuotoinen, kriittinen ja valistunut, mutta hän kehitti joitakin analyysejaan pelkästään runosäkeiden perusteella. Hänen sanakirjassaan on myös virheellisiä ja sekavia tulkintoja. Gananderin kansanrunoteksteihin pohjautuvat sanakirjasitaatit saattavat tuntua mielikuvituksellisilta siksikin, että hän selittää niissä kansanrunojen maailmaa. Gananderin filologinen tulkinta on jättänyt jälkensä myöhempiin teoksiin – kaikkine virheineenkin. Näin runokieli Gananderin kirjaamana on päässyt vaikuttamaan suomen kielen kuvaukseen sanakirjoissa ja kieliopeissa. Kansanrunojen kielen tutkimus ja analyysi voivat siis osaltaan valaista suomen kielen tieteellisen kuvauksen historiaa

The TSol is a Christian composition of late antiquity which narrates the story about how King Solomon built the Temple of God with the aid of demons he subjugated. Comparative analysis between the TSol and Jewish literature of late antiquity (between the closing centuries BCE and the Talmudic era), and the New Testament is primarily to establish any literary dependence and explore the nature of contact between the TSol and these materials; and also to isolate Jewish elements in the TSol. The Jewish materials discussed are the Hebrew Bible, the LXX, Tobit, Wisdom of Solomon, Pseudo-Philo, certain Qumran documents (11 PsApa and the Copper scroll), Josephus' Jewish Antiquities, Ecclesiastes, Proverbs, Song of Songs, rabbinic literature, and certain Aramaic incantation texts. My research has shown that parallels do exist between the TSol, the Jewish literature discussed and the New Testament. The parallels between the TSol and the aforementioned literature are twofold: verbal and conceptual. Verbal parallels occur in the form of technical terminology; quotations, allusions and echoes. The second type of parallels appears in the form of motifs, themes, structural elements and ideas. These parallels seem to dominate in my analysis. There is no need to explain the parallels between the TSol and the literature discussed in terms of literary dependence. I have attempted to demonstrate that these parallels in most of the literature are indicative of indirect influence through shared use of the biblical tradition: motifs, stories and themes regarding King Solomon; a common fund of oral tradition(s) regarding Solomon's magical power over demonic world; shared literary language, milieu, and cultural conventions. Moreover, the author of the TSol seems to have recycled Jewish materials pertaining to Solomon and related motifs in his work. Apart from the New Testament, the best case for a direct influence of a Jewish work on the TSol is Tobit.

Thesis (MA)--University of Stellenbosch, 2005.
ENGLISH ABSTRACT: This study examines the presentation of race relations in two Sesotho novels written after 1994. The purpose of the study is to establish whether or not post-apartheid Sesotho novels present race relations as they were presented during the apartheid era. The novels of focus are, N.S. Zulu's Nonyana ya Tshepo (The bird of hope) (1997) and T.W.D. Mohapi's Lehfaba fa fephako (The pain of hunger) (1999). The manner in which the authors who wrote during the two distinct eras presented the issue of race and presented race relations will be the focal point. At the end of this study it should be clear whether or not authors after 1994, that is, after the apartheid era continue to present race relations in an idealistic manner. During the apartheid era authors such Lesoro (1968) and Mophethe (1966) were very cautious when presenting race relations in their novels. The common factor in these novels is the portrayal of the white Afrikaner characters by the authors. White characters were portrayed as very merciful, good Samaritans and their relationship with their black counterparts were often harmonious and crisis free. Attributes of race such as racial discrimination, racial hatred, racial conflict and racial intolerance were seldom spoken about in those novels. This is reminiscent of the notorious apartheid laws, which prohibit freedom of press. White characters in some novels published during the apartheid era were not characters derived from real life. In N.S. Zulu's novel, Nonyana ya Tshepo we examine the portrayal of the characters from the two distinct races, black Africans and white Afrikaners. The author portrays the two groups of characters to be what Scholes (1981 :11) calls characters representative of a social class, race and a profession. Black characters are portrayed as the exploited, which are always inferior, submissive and subjected to racial discrimination by their white counterparts. White Afrikaners are portrayed as the exploiters, who are superior, oppressors and the ones who further the policy of apartheid. This state of affairs prompted the black Africans to develop hatred towards the Whites. Instead of idolizing their masters, Blacks do the opposite. Our main character, Tshepo who is said to be fathered by the white Afrikaner, is marginalized by his fellow Blacks and declared an outcast. In T.W.D. Mohapi's novel, Lehlaba la lephako, the main character, Seabata who lusts for power and wealth is seen struggling for both at the expense of his fellow black Africans. Seabata is used by his white boss, Sepanapodi, to maintain the legacy of apartheid. The narrator portrays Seabata in such a way that he could carry out his boss' mission. Seabata is power hungry and always likes to please his boss to attain that, even if that means creating enmity with his own black people. Seabata's socio-economic status makes him vulnerable to manipulation by Sepanapodi. Seabata was advised by his father that he should always strive to please his master in order to gain glory and wealth. He followed the advice slavishly and that left him devastated. He found himself at loggerheads with his colleagues, with the pastor, Nkgelwane, with a local teacher, Mohanelwa and with his wife, Mmabatho. Conflict between Seabata and the community is caused by the pain of hunger.
AFRIKAANSE OPSOMMING: Die doelstelling van hierdie studie is om ondersoek in te stel of die twee Sesotho novelles wat na 1994 geskrywe is, die verhouding tussen verskillende rasse behandel. Die doel van die studie is om uit te vind of die Sesotho novelles wat gedurende die tydperk van apartheid die aanbieding van rasse-verhouding dek, soos wat dit aangewys was gedurende die tydperk van apartheid. Die ondersoek sal gedoen word met die vergelykking van twee novelles wat na 1994 geskrywe is, d.w.s. N.S. Zulu se Nonyana ya Tshepo en T.W.D. Mohapi se Leh/aba /a /ephako . Die manier waarop die twee skrywers wat gedurende die twee afsonderlike tydperk, die kwessie van rasse behandel, en hoe hulle dit aangebied het, sal die fokuspunt wees. Aan die einde van hierdie studie moet dit duideliker word aan die lesers tot watter mate die skrywers wat na 1994 geskryf het, d.w.s na die apartheid tydperk, nog die rasse-verhouding op 'n idealistiese manier aangebied het. Die skrywers wat gedurende die apartheid tydperk geskrywe het, soos Lesoro (1968) en Mophethe (1966) was baie versigtig toe hulle die rasse-verhouding in hulle novelles aangebied het. Die gewone faktor van hierdie novelles is die uitbeelding van die wit Afrikaners se karakters deur die skrywers. Wit karakters is altyd as baie barmhagtig, en as goeie Samaritane beskrywe, en hul verhouding teenoor hulle swart teenhangers is dikwels eensgesind en vry van krisis uitgebeeld. Die hoedanigheid van rasseonderskeiding wat rassehaat, rasse in stryd met mekaar, en rasse onverdraagsaamheid, is in daardie tyd seide van geskryf in die novelle. Dit herinner die leser aan die ongunstige apartheidswette wat nie vryheid van die pers toegelaat het nie. Wit karakters, in sommige novelle wat gedurende die tydperk van apartheid gepubliseer is, is nie karakters wat van die ware lewe afgelei is nie. In N.S. Zulu se novelle, Nonyana ya Tshepo word 'n uitbeelding gemaak van karakters van die twee afsonderlike rasse, die swart Afrikaners en die wit Afrikaners. Die skrywer beeld die twee groepe van karaktes as die wat Scholes (1981 :11) noem die wat verteenwoordigend van 'n sosiale klas, rasse en beroep is. Swart karakters is beskrywe as diegene wat geeksploiteer word, wat altyd as minderwaardige, onderworpe en mindere rasse beskou word. Hulle word gediskrimineer deur hulle wit landgenote. Wit Afrikaners is beskou as die eksploiteerders, wat die voortreflike onderdrukkers is en wat wat die beleid van apartheid laat voortgaan. Hierdie toestand het die swart Afrikaners gelei om haat te ontwikkel teenoor die Wittes. In plaas van om hulle meesters eer te bewys, het die swart Afrikaners die teenoorgestelde gedrag. Die hoofkarakter, Tshepo, wat geglo is dat hy kind van die wit Afrikaner is, is deur sy mense verban en as verworpeling verklaar. In T.W.D. Mohapi se novelle, Lehlaba la lephako het die hoofkarakter, Seabata, begeertes van mag en rykdom. Hy word opgelei as 'n stryder op koste van sy medemense, swart Afrikaners. Seabata is deur sy wit meester, Sepanapodi misbruik om die nalatenskap van apartheid te handhaaf. Die verteller beeld Seabata af op so 'n manier dat dit duidelik is dat Seabata sy baas se opdrag sou voortdra. Hy, Seabata het 'n wens om mag te he en bo alles om sy baas tevrede te stel op koste van ander swart Afrikaners, al maak dit hom 'n vyand van sy mense. Seabata se sosiale status het hom laat kwesbaar ge stel teenoor Sepanapodi se manipulasie. Sy vader het hom advies gegee dat hy altyd sy meester moes bevredig ter wille van glorie en rykdom. Hy het toe die advies van sy vader slaafs nagevolg, daarom het dit hom in 'n neerdrukkende gevoel laat eef. Aan die einde is hy in 'n konflik met andere soos sy kollegas, die plaaslike predikant, Nkgelwane, die onderwyser, Mohanelwa en sy vrou. Die stryd wat Seabata met al die mense in die gemeenskap het, is die oorsaak van hongersnood.

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Arquidiocese de São Paulo
The absence of the words ekklesía and koinonía in the sets of texts of the Fourth Gospel surprises the listener-reader. The author of the Gospel does not explicitly address the subject of ecclesiology, without concern for the constitution or organization of the community. Their concern seems to lie in the intimate relationship of communion/unity with believers, members of the Church, with Christ and with one another. The present research aims to address this question of the relationship between ekklesía and koinonía in an ecclesiological reading of the texts of the Fourth Gospel, in order to understand the intimate relationship between church and communion from the text 15:1-8 divided into two parts. In the first moment he will present an exegetical study of text 15:1-8 and then a biblical-theological study, deepening the nature of the Church in the image of the “vine and branches”, which highlights the union of those who “believe” with Jesus, A community that abides in him and lives the promise that he abides in them. This emphasis on the personal relationship of one who believes with Jesus does not suppress an authentically community reflection of the Gospel for our day and our ekklesíal reality
A ausência dos vocábulos ekklesía e koinonía no conjunto dos textos do Quarto Evangelho surpreende o ouvinte-leitor. O autor do Evangelho não trata de maneira explícita o tema da eclesiologia, sem preocupar-se com a constituição ou organização da comunidade. Sua preocupação parece estar na relação íntima de comunhão/unidade dos que creem, membros da Igreja, com Cristo e entre eles. A presente pesquisa tem como objetivo tratar da relação entre ekklesía e koinonía numa leitura eclesiológica dos textos do Quarto Evangelho, visando compreender a íntima relação entre Igreja e comunhão a partir do texto 15,1-8 em duas partes. No primeiro momento apresentará um estudo exegético da perícope 15,1-8 e em seguida um estudo bíblico-teológico aprofundando a natureza da Igreja na imagem da “videira e dos ramos”, que põe em relevo a união daqueles que “creem” com Jesus, uma comunidade que permanece nele e vive a promessa de que ele permanece neles. A ênfase dada à relação pessoal daquele que crê com Jesus não suprime uma reflexão autenticamente comunitária do Evangelho para os dias atuais e a realidade eclesial

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Pontifícia Universidade Católica de São Paulo - PUCSP
The similarity of John writings and the gnostics is still a lasting subject nowadays. All discoveries that attempt to clear things up get people’s attention. The discoveries of Nag Hammadi writings, whose some texts are gnostics, points at an Alexandrian II century AD Gnosticism that suffered from various influences, mostly Johannine. The exploration of such environment allow us not only to notice John richness, but also his diffusion in religious environments. Some of the writings of Nag Hammadi, as Trimorfaic Protenor, John Apocryphal and Gospel of Truth, have vocabularies and thematic affinities with the Fourth Gospel, especially with the Prologue. Through the similarity with the quoted texts, the question arises whether the texts of Alexandrian II century AD were used from John prologue to his composition. The hypothesis is that somehow the Gnostics had contact with the Johannine prologue and used their concepts to base their teachings. In order to answer this question, this work has bibliographic character, using the literature concerning the prologue of the Fourth Gospel and the analysis of the quoted texts and the prologue, from the tradition and the contemporary exegesis
A semelhança entre os escritos de João e os gnósticos é um assunto que continua em pauta atualmente. As descobertas que são feitas, em uma tentativa de lançar luz sobre o tema, chamam a atenção de todos. As descobertas dos escritos de Nag Hammadi, que possui alguns textos de autoria gnóstica, apontam para um gnosticismo alexandrino do século II d.C. que sofreu várias influências, mas principalmente a joanina. Explorar esse ambiente permite contemplar não apenas a riqueza de João como também sua difusão em ambientes religiosos. Alguns escritos de Nag Hammadi, como Protenoia Trimorfa, Apócrifo de João e Evangelho da Verdade, possuem afinidades vocabulares e temáticas com o Quarto Evangelho, sobretudo com o Prólogo. Através da semelhança com os textos citados, surge a pergunta se os textos do gnosticismo alexandrino do século II d.C. teriam se utilizado do Prólogo de João para sua composição. A hipótese é que de alguma forma os gnósticos tiveram contato com o Prólogo joanino e utilizaram seus conceitos para embasar seus ensinamentos. A fim de responder a tal questão este trabalho possui caráter bibliográfico, utilizando-se da literatura a respeito do Prólogo do Quarto Evangelho e da análise dos textos citados e do Prólogo, a partir da Tradição e da exegese contemporânea

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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
The gospel according to Luke, in the extended section of Jesus' ascent to Jerusalem (Lk 9:51–19:28), presents the conditions cited by Jesus for one to become his disciple. The purpose of this dissertation is to examine each of these conditions by focusing specifically on the text of Luke 14:25-33. To do so, an exegetical analysis of the text will be developed, which will serve as a basis for a subsequent theological analysis and consequent hermeneutic actualization. The theme is relevant, since discipleship has been and remains the essence of the Christian life in the sense of a godly life in community. The methodology applied in this work will be guided by a bibliographical research, which will be based on several authors, who have developed studies and research on the subject. The conditions put forward by Jesus, presented in the Lucan text, express the radicality and the necessity of a conscious decision on the position that will be adopted before them. From these factors will depend a genuine position as a disciple of Jesus Christ, who obeys and follows
O evangelho segundo Lucas, na extensa seção da subida de Jesus a Jerusalém (Lc 9,51–19,28), apresenta as condições citadas por Jesus para que alguém se torne seu discípulo. O objetivo da presente dissertação é examinar cada uma dessas condições, focalizando especificamente o texto de Lc 14,25-33. Para tanto será desenvolvida uma análise exegética do texto que servirá de base para uma posterior análise teológica e uma consequente atualização hermenêutica. O tema é relevante, uma vez que o discipulado foi e continua sendo a essência da vida cristã, no sentido de uma vida piedosa em comunidade. A metodologia aplicada neste trabalho se orientará por uma pesquisa bibliográfica, que tomará por base diversos autores que desenvolveram estudos e pesquisas sobre o tema. As condições apresentadas por Jesus e narradas no texto lucano expressam a radicalidade e a necessidade de uma decisão consciente quanto ao posicionamento que, diante delas, se adotará. Delas dependerá o seguimento genuíno do discípulo de Jesus Cristo

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Pontifícia Universidade Católica de São Paulo - PUCSP
This study is an analysis of the account of Luke 7, 11-17 better known as the resurrection of the son of the widow of Naim. In a first moment the work deals with general questions of the Gospel according to Luke, presenting the structural analyzes of the narrative. So, the pericope of Naim assumes a literary function, serving to complete the answer to the messengers sent by John the Baptist (Lk 7, 18-23) about the identity of Jesus. To prove this, Luke employs the Greek verb σπλαγχνίζομαι, to be moved with compassion, to a widowed woman who was in a situation of vulnerability. We studied the rule for the use of this verb in the pericope as well as its semantic root and its two other occurrences in the Lucan Gospel. For the analysis and interpretation of Lk 7,11-17, analytical elements of contemporary biblical exegetical methodology were used. The research valorized the diachronic studies by making the interface with the synchronic studies and intertextual analyzes, aided by texts of the Magisterium of Pope Francis. The results achieved were a better understanding of the Lucan account, because in using the verb σπλαγχνίζομαι the author does so in a conscious and coherent way towards those who are in a situation of vulnerability and uses their own literary criteria and their particular narrative style
Este estudo é uma análise do relato de Lc 7,11-17, mais conhecido como a ressurreição do filho da viúva de Naim. Em um primeiro momento, o trabalho trata de questões gerais do Evangelho segundo Lucas, apresentando as análises estruturais da narrativa. A perícope de Naim assume uma função literária, completando a resposta aos mensageiros enviados por João Batista (Lc 7,18-23) sobre a identidade de Jesus. Para demosntrar isso, Lucas emprega o verbo grego σπλαγχνίζομαι, “ser movido de compaixão”, para uma mulher viúva que se encontrava em situação de vulnerabilidade. Foram estudados os critérios para o emprego deste verbo na perícope, bem como sua raiz semântica e suas duas outras ocorrências no Evangelho lucano. Para a análise e interpretação de Lc 7,11-17 foram utilizados elementos analíticos da metodologia exegética bíblica contemporânea. A pesquisa valorizou os estudos diacrônicos, fazendo a interface com os estudos sincrônicos e análises intertextuais, auxiliados por textos do Magistério. Os resultados alcançados foram uma melhor compreensão do relato lucano, pois, ao empregar o verbo σπλαγχνίζομαι, o autor o faz de modo consciente e coerente para com os que se encontram em situação de vulnerabilidade e se vale de critérios literários próprios e de seu particular estilo narrativo

Notre recherche a comme sujet la comparaison du texte de la Septante avec le texte massorétique du livre de Naoum. La recherche se divise en quatre parties. La première analyse et décrit le mode de traduction et expose, pour la Vorlage hébraïque les conclusions qui en découlent. La deuxième partie offre la reconstruction de la Vorlage du livre entier. La troisième et la quatrième partie se limitent à trois versets sélectionnés et les examinent du point de vue de la critique textuelle et de la critique littéraire. En définitive, cette recherche donne des éclaircissements sur l’histoire du texte de Naoum, sur l’histoire de sa transmission ainsi que celle de sa réception et (re)lecture à l’époque hellénistique. Partant, les résultats contribuent à la reconstitution de l’histoire des écrits prophétiques de la Bible hébraïque
The present examination is about the comparison of the translation of the Septuagint with the Masoretic text of the book of Nahum. The investigation consists of four parts. The first focuses on the translation technique and the conclusions to be drawn with respect to the Hebrew Vorlage. The second offers a reconstruction of the Vorlage of the Septuagint of the whole book of Nahum. The third and the fourth parts are dealing with three selected verses, discussing them with regard to text-critical and literary-critical questions. This study not only gives new insights into the history of the textof the book of Nahum and it’s transmission, but also into the reception and (re)lecture of the text in the Hellenistic period. The results contribute to the reconstruction of the history of Hebrew prophetical literature

A Translation project submitted to the Faculty of Arts, University of the Witwatersrand, Johannesburg, in partial fulfillment of the requirements of the degree of Master of Arts (Translation).
This case study investigates and analyses the transfer of the socio-political elements of meaning, in the translated text, A Season in Paradise (1985). The study attempts to discover and account for any factors which may have impacted on the transfer of the socio-political elements from the source text. to make the study as systematic and as objective as possible, an adaptation of the model of analysis proposed by Lambert and Van Gorp is used. Lambert and Van Gorp are theorists who fall within the branch of translation studies called Descriptive Translation studies. The adaptation of the Lambert and Van Gorp model takes into account the factors which could have influenced the translator's reading of the literary text and which could have impacted on her translation strategy. The macro-analysis establishes the background to the translation and compares the physical features and the publishing circumstances of the target text with that of the source text. It contains a discussion on any similarities or differences found. On the micro-level, specific extracts with a socio-political theme are compared using selected linguistic concepts from Halliday's An Introduction to Functional Grammar as interpretive tools. The shifts discovered here were linked to the discoveries made in the macro-level analysis. It: was determined that prevalent reading strategies at the time did to a limited extent influence the transfer of the socio-political elements of meaning present in the text. This study is done to shed more light on the process of translating a literary work and the factors which may influence this process.
Andrew Chakane 2018

Text in Afrikaans
Summaries in English and Afrikaans
In die veertigerjare het Robert Gordis aanhalings in die boek Prediker uitgewys. Diethelm Michel en Norman Whybray het die aanhalingshipotese ondersteun, terwyl Michael Fox nie ten gunste daarvan was nie. Whybray het kriteria saarngestel op grond waarvan hy aanhalings uit ouer wysheidsmateriaal kon onderskei. Fox kon op grond van sy eie kriteria geen aanhalings identifiseer nie. Om vas te st el of die Prediker we! uit ouer wysheidsmateriaal aanhaal, word eerstens gekyk na hoe die wysheid in Israel ontstaan het en wat die boek Prediker se verhouding tot ander wysheidsgeskrifte is. Hie ma word die histories-kritiese bestudering van die boek onder die loep geneem alvorens die navorsingsgeskiedenis van aanhalings nagegaan word. Prediker 9-11 word ondersoek om te bepaal of die Prediker we! uit vroeere wysheidsmateriaal aanhaal. Ten slotte word die vraag gevra of Bybelvertalings aanhalings moet uitlig ten einde die teks beter verstaanbaar te maak.
In the forties, Robert Gordis pointed out that quotations do occur in the book Ecclesiastes. Diethelm Michel and Norman Whybray endorsed this hypothesis of quotations, while Michael Fox has taken a stance against it. Whybray compiled criteria to distinguish older wisdom sayings in the book Ecclesiastes. Fox applied his own criteria and could not find any quotations. To determine if the author (Qohelet) does quote from older wisdom material, we take a look how the wisdom developed in Israel and what the book's relation was to other wisdom books. Then the contribution of the historical-critical methods to the understanding of the book is surveyed before die research history of quotations is discussed. Ecclesiastes 9-11 is examined to determine if Qohelet really quotes from older wisdom material. Finally, we ask the question whether quotations should be highlighted in Bible translations in order to improve understanding of the text.
Biblical and Ancient studies
M.A.(Biblical Studies)

This study analyses the social function of glossolalia in the narrative world of the book of Acts. In so doing, it addresses the lack of scholarship related to treating glossolalic references from social scientific perspectives. Particularly noted is the absence in the literature of adequate treatments of the Ephesian disciples pericope in Acts 18:24–19:7, which this study seeks to correct. Through application of Berger and Luckmann’s sociology of knowledge models, this study argues that reading Luke-Acts as the author’s legitimation of the Jesus movement’s social world is a valid, even preferred reading of the literature. Tracing the development of Luke’s legitimation conceptual machinery reveals the social conflict background that to a large degree motivated its writing and organized its content. The purity-related conflicts between circumcision loyalists and Jesus followers from the Gentile world that dominate the second half of Acts is of particular interest to this research. This study demonstrates how Luke uses glossolalia as a divinely initiated marker of Gentile purity status to legitimate new social boundaries that supersede circumcision. These new social boundaries, marked by glossolalia, represent an integral component of the Jesus movement’s revised purity map, relative to temple-centred Yahwism. The legitimation reading, including Luke’s construction and validation of the Jesus group’s symbolic universe and its conclusions regarding the social function of glossolalia, is applied to the Ephesian disciples pericope. This study argues that the events narrated in this passage represent a continuing social conflict between circumcision loyalists and Gentile converts. Luke narrates the events in Acts 18:24–19:7 in order to correct a deviant baptism teaching (John’s baptism) that was propagated with the intent, based on purity concerns and prejudice, to marginalize Gentiles from full social integration into the Jesus community. Demonstrating that glossolalia functions as a social boundary marker that supersedes circumcision and that this best informs our interpretation of the Ephesian disciples pericope fully integrates this narrative event into Luke’s literary programme.
New Testament
D. Th. (New Testament)

Anyone familiar with the Rastafari movement and its connection with the Bible is struck by the prevalence of I-locution found in them both. Because the phenomenon is important in the canonical Testaments, more so the New, this study seeks to investigate its significance in certain epistolary pieces (Romans 7 :14-25 ; 15 :14-33), the bio-Narratives and the Apocalypse, in their historical and cultural milieu. The next stage of the investigation then compares the findings of the aforementioned New Testament books with corresponding statements of the Rasta community to determine their relevance for the ongoing Anglophone theological discussion. In this connection, the following questions are addressed: (1) what are the inter-textual link(s) and function(s) of the `I' statements in Romans? (2) How do they relate to similar dominical sayings? And (3) can any parallel be established between the language of Rastafari and these? In sum, the study seeks to bring into critical dialogue the permutative `I' of the NT with the self-understanding of Rastafari.
NEW TESTAMENT
DTH (NEW TESTAMENT)

Text in German with summaries in German and English
Includes bibliographical references (leaves 191-195)
Die Elberfelder Bibel prägt bis heute die deutsche Brüderbewegung und ist auch darüber vielen Christen bekannt. 1855 erschien erstmals das Neue Testament, 1871 die gesamte Bibel. Von 1960 bis 1984 wurde eine umfassende Revision durchgeführt. Ihre Sprache gilt als schwierig, gleichzeitig wird sie als sehr genaue Übersetzung wahrgenommen. Bis heute gibt es keine umfassende Forschungsarbeit über die Elberfelder Bibel, obwohl sie mehr als 160 nach ihrer Ersterscheinung immer noch gelesen und neu herausgegeben wird. Die vorliegende Arbeit möchte Ziele und Übersetzungsansatz der Erstübersetzung offen legen. Danach wird die praktische Umsetzung dieses Ansatzes anhand von drei ausgewählten Kapiteln des Neuen Testamentes untersucht. Dabei wird auch der Einfluss der Revision ab 1960 geprüft. Eine Einordnung in die aktuelle Übersetzungsdiskussion und Vorschläge für die Weiterentwicklung dieser Übersetzung runden die Arbeit ab.
The Elberfelder Bibel has had a big impact on the Brethren movement and beyond until today. In 1855, the New Testament was published for the first time, followed by the whole bible in 1871. From 1960 until 1984, a broad revision has been conducted. The Elberfeld Bibel is said to be linguistically difficult; at the same time it is considered as a very accurate translation. Until today, no comprehensive research paper has been written about this translation, which by now is more than 160 years old. This paper deals with the goals and the translation approach of the initial translation. Furthermore, the practical implementation of this approach is examined by means of three particular chapters of the New Testatment. In addition, the impact of revisions starting from 1960 is going to be explored. Its placement in the current discussion on translation and suggestions for further development of this translation will complete the paper.
New Testament
M.Th. (New Testament)

German text
Nach grundsätzlichen Überlegungen zur Allgemeingültigkeit, Kultur- und Zeitbezo-genheit neutestamentlicher Aussagen untersucht die vorliegende Studie das Lehrver-bot der Frauen im gesamtbiblischen Kontext. Dadurch resultiert 1. Timotheus 2:12-14 als Schlüsseltext in der Frage, ob Frauen für den leitenden und lehrenden Dienst in der Gemeinde zugelassen sind. Hinweise für das richtige Verständnis von 1. Ti-motheus 2:12-14 sind Vergleiche mit anderen paulinischen Verweisen auf erzählte Ereignisse des Alten Testaments und ihre Funktion im jeweiligen Diskurs, die Wir-kungsgeschichte der Schöpfungsreihenfolge und von Evas Fall im Frühjudentum sowie die Funktion dieser Verweise in der Argumentation im 1. Timotheusbrief. Ab-schliessend wird 1. Timotheus 2:12-14 im Bezug auf den unmittelbaren Kontext un-tersucht. Die vorliegende Arbeit schließt, dass 1. Timotheus 2:12-14 trotz der Ver-weise auf die Schöpfungsreihenfolge und den Fall Evas nicht als allgemeingültig zu verstehen ist.
After general reflections on universal validity, and on the cultural and temporal set-ting of New Testament propositions, this study examines the prohibition on women teaching in Christian congregations in the context of the whole Biblical canon. From this perspective, 1 Timothy 2:12-14 offers a key role for the validity of women as leaders and teachers. Clues towards a correct understanding of 1 Timothy 2:12-14 are to be found in comparisons with references to Old Testament events and their par-ticular function in Pauline discourse, in reception of the order of creation and fall of Eve in early Judaism, and in the function of these references in the argument of 1 Timothy. Finally, 1 Timothy 2:12-14 is examined in view of its immediate context. The thesis concludes that, despite its reference to the order of creation and the fall of Eve, 1 Timothy 2:12-14 should not be understood as an absolute prohibition.
New Testament
M. Th. (New Testament)