Thesis (Th. M.)--Westminster Theological Seminary, Philadelphia, 1991. / Includes bibliographical references (leaves 120-128).

Thesis--Hamburg. / Includes bibliographical references (p. 373-449).

Thesis (S.T.M.)--Trinity Lutheran Seminary, 2000. / Includes bibliographical references (leaves 89-95).

Thesis (S.T.M.)--Trinity Lutheran Seminary, 2000. / Includes bibliographical references (leaves 89-95).

Thesis (Ph.D.) - University of St Andrews, April 2010.

Thesis (Ph. D.)--University of Washington, 2007. / Includes bibliographical references (leaves 377-391).

No description available.

M.A.

In this study, the transfer of culture in the translation of the isiNdebele New Testament has been investigated. This has been done on the basis of the hypothesis of this study that the transfer of cultural entities from the source text into the South African indigenous languages has not been satisfactorily dealt with. The methodology followed is a literary study, analysing the existing literature by comparing the source text i.e. the Good News Bible and the target text i.e. the isiNdebele New Testament. This was done through the Descriptive Translation Studies theory. Personal interviews were also conducted with different informants. The information to support this hypothesis is expounded in five chapters. Chapter one explains the background to the research and the research problem. Chapter two deals with the historical overview of Bible translation with specific reference to the translation of the Bible into the South African indigenous languages. This chapter puts the Good News Bible as the source text and the isiNdebele New Testament as the target text in their respective historical and literary context in order to compare them. The historical overview of Bible translation is discussed in two categories. The first category deals with the general overview of Bible translation from the first Great Age when the Bible was translated for the first time into the Greek language. The second category includes the Second up to the Fourth Great Age including the missionary period in South Africa in the early 19th century. Chapter three discusses the cultural context, translators and the intended readership of the source text by comparing them with those of the target text. This is done in terms of the Descriptive Translation Studies theory whereby the source text and the target text need to be put in their respective historical, social and cultural contexts in order to examine what transpired in the translation. Furthermore the translation theories and strategies employed in the translation of the isiNdebele New Testament have been discussed with illustrative examples from the text. Chapter four concentrates on the cultural entities and how they are transferred into the isiNdebele New Testament. Based on the Descriptive Translation Studies theory the following tertium comparitionis has been used: A comparison between the Good News Bible and the isiNdebele New Testament in terms of: - Aspects of culture used as the tertium comparitionis (basis for comparison) <ul> <li>1. Ecology</li> <li>2. Material culture</li></ul> <ul> <li>2.1 clothing</li> <li>2.2 utensils and artefacts</li></ul> <ul> <li>3. Social culture</li></ul> <ul> <li>3.1 gestures</li> <li>3.2 idiomatic expressions</li> <li>3.3 naming</li> <li>3.4 lifestyle</li> <li>3.5 way of showing respect</li></ul> <ul> <li>4. Social organizations-political, administrative and religious</li></ul> <ul> <li>4.1 political terms</li> <li>4.2. economic terms</li> <li>4.3 religious terms</li> <li>4.4 historical names</li></ul> Chapter five is a general conclusion which broadly deals with the hypothesis of this research; namely that the transfer of cultural entities has not been thoroughly dealt with in the translation of the Bible into the South African indigenous languages, with specific reference to the isiNdebele New Testament. Suggestions for the way forward have been expounded. / Dissertation (MA)--University of Pretoria, 2012. / African Languages / unrestricted

The thesis of this dissertation is that the picture of the New Jerusalem in Revelation draws upon antecedent Jerusalem/Zion theology to provide a meaningful depiction of the final state of believers in Jesus as both communion with God and life as a community. <p> This biblical theological study uses a canonical approach that includes an examination of extra-biblical Second Temple literature as an aid to accessing NT understandings of OT texts. Previous studies of Jerusalem do not cover the entire canon, focus on historical or literary issues rather than theology, or access only OT texts clearly alluded to in Rev 21-22 rather than the entire theological tradition about Jerusalem, which culminates in the "New" Jerusalem</p> <p> The Pentateuch foresees Jerusalem's role as place of contact between God and Israel. In the Historical Books, David completes the conquest of Canaan by taking Jerusalem and establishing YHWH's cult there. But because of the sin of the kings and people God abandons the city for a time. Jerusalem after the return from exile is still less than ideal. In the Psalms, Jerusalem is depicted as God's inviolable holy mountain. The prophets proclaim punishment for sinful Jerusalem but future restoration to the kind of ideal state described in the Psalms. Jerusalem/Zion can be seen as the ultimate goal of both the First and Second Exoduses. </p> <p> Non-canonical Second Temple literature emphasizes the pre-Davidic role of Zion as place of God's contact with humanity. The Babylonians could not have taken the city without God's co-operation, and even then, the Temple furnishings were secretly preserved. Zion's cosmic importance and eschatological role are often emphasized, with emergence of belief in a heavenly Jerusalem.</p> <p> eschatological role are often emphasized, with emergence of belief in a heavenly Jerusalem. In the New Testament, earthly Jerusalem rejects the Messiah, and so forfeits its role as link to glorious eschatological Jerusalem. Old Testament prophecies of renewal are instead fulfilled in the resurrection of Jesus, emergence of the church, and ultimately the New Jerusalem.</p> <p> of deep intimacy with God, community among all believers, intense experience of life, and complete eternal safety from sin and evil. This was God's plan since creation. Jerusalem as the goal and focus of God's people on their journey towards him in the Old Testament foreshadows the New Jerusalem as their destination at the end of the age.</p> <p> The dissertation closes with suggestions for practical application and further study.</p> / Thesis / Doctor of Philosophy (PhD)