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Habilitationsschrift--Mainz. / Bibliography: p. [240]-261.

It is often noted that Deuteronomy 28 seems to parallel portions of a Neo-Assyrian treaty, 'The Succession Treaty of Esarhaddon', known as EST. However, while there are undeniably points of similarity between Deuteronomy 28 and EST, affinities to Deuteronomy 28 may also be found in curses from Old Aramaic epigraphs of the first-millennium. In this thesis I consider the relationship of Deuteronomy 28 to the curse traditions of the ancient Near East. I argue that the crux of the issue is the linguistic means of the transmission of these ancient Near Eastern curse traditions to Deuteronomy. Consideration of this is then the prerequisite to a study of the cultural means of transmission: treatments of this problem must encompass a far broader range of materials than hitherto considered, including the Old Aramaic inscriptions. My primary aim in this context is to ascertain whether we may characterize the relation of all these texts to Deuteronomy as one of influence or of intertextuality - terminological categories which I introduce in order to clarify the exact nature of the problem with more precision than that of previous studies. Ultimately it will be found that Deuteronomy 28 reflects a complex interplay between Mesopotamian and Levantine traditions, against previous interpreters who had referred Deuteronomy 28 to an exclusively Mesopotamian horizon. Nevertheless, we cannot consider this interplay to have stemmed from the influence of any one Old Aramaic or Mesopotamian text such as EST in terms of a direct literary connection. Rather, as putative Aramaic vectors of mediation must be posited between the Mesopotamian tradition and Deuteronomy due to the linguistic competence of Judaean scribes in the late monarchic period, this must be understood as a relationship of intertextuality. While the specific literary (or ritual) Vorlage is thus unreconstructable in terms of the documentary evidence, we can nevertheless hypothesize what the Northwest Semitic curse tradition from which this Vorlage was a part may have looked like, based upon the textual traditions to which we do have access - and this tradition is reflected in Deuteronomy 28.

This thesis examines the role of praying sacred curses as a means of exercising ecclesiastical discipline within the Christian church. Through a brief analysis of selected social issues challenging the church in the United States, Chapter One addresses the question concerning the appropriateness of punitive praying as a means of furthering the Gospel of Christ. The question, “Is it ever right to pray for the failure, destruction or harm of another person, especially when such prayer is made by Christians in the name of God?” guides the subject of this thesis from both theological and ethical perspectives. A word study on seven key Hebrew words used to designate a “curse” in the Old Testament is made in Chapter Two in an effort to provide the necessary background for the New Testament’s concepts and practices undergirding early Church discipline. The utilization of punitive prayers and the utterances of anathemas throughout the New Testament comprise Chapter Three and points to a significant dimension for church theology inside the community of faith. There is also evidence that such ‘killing prayers’ were used to check secular authorities hostile to the witness of the church. Perhaps the most interesting use of the sacred curse comes from the record of Jesus “cursing” a fig tree, which dies as a result. This tree seems to represent both the religious dimension of Israel and the authoritative rule of the state, each characterized by unbelief and a rejection of the message of Jesus. Chapter Four furthers the discussion concerning the ethical basis for a sacred curse, especially as reflected by the Ten Commandments, and more specifically, in the keeping of the Fourth Commandment, the Sabbath. In conjunction with this sense of discipline, the argument is made that the love of God is often exemplified through the exercise of the curse because persons so affected may be drawn to repentance and seek after God as a result. Chapter Five concludes this study with an indictment on modern theology’s seeming failure to address matters of truth in social issues presently impacting both iv church and state in the USA. This chapter calls for the use of the sacred curse on the basis of local church unity and cohesiveness, while recognizing that such unity may be impossible to achieve. Because there may be no consensus inside the church regarding the exercise of a sacred curse, there is most probably no possibility of realizing the power of such prayers as a means of correcting social issues at odds with perceived truths. / Systematic Theology & Theological Ethics / D.Th. (Theological Ethics)

This thesis examines the role of praying sacred curses as a means of exercising ecclesiastical discipline within the Christian church. Through a brief analysis of selected social issues challenging the church in the United States, Chapter One addresses the question concerning the appropriateness of punitive praying as a means of furthering the Gospel of Christ. The question, “Is it ever right to pray for the failure, destruction or harm of another person, especially when such prayer is made by Christians in the name of God?” guides the subject of this thesis from both theological and ethical perspectives. A word study on seven key Hebrew words used to designate a “curse” in the Old Testament is made in Chapter Two in an effort to provide the necessary background for the New Testament’s concepts and practices undergirding early Church discipline. The utilization of punitive prayers and the utterances of anathemas throughout the New Testament comprise Chapter Three and points to a significant dimension for church theology inside the community of faith. There is also evidence that such ‘killing prayers’ were used to check secular authorities hostile to the witness of the church. Perhaps the most interesting use of the sacred curse comes from the record of Jesus “cursing” a fig tree, which dies as a result. This tree seems to represent both the religious dimension of Israel and the authoritative rule of the state, each characterized by unbelief and a rejection of the message of Jesus. Chapter Four furthers the discussion concerning the ethical basis for a sacred curse, especially as reflected by the Ten Commandments, and more specifically, in the keeping of the Fourth Commandment, the Sabbath. In conjunction with this sense of discipline, the argument is made that the love of God is often exemplified through the exercise of the curse because persons so affected may be drawn to repentance and seek after God as a result. Chapter Five concludes this study with an indictment on modern theology’s seeming failure to address matters of truth in social issues presently impacting both iv church and state in the USA. This chapter calls for the use of the sacred curse on the basis of local church unity and cohesiveness, while recognizing that such unity may be impossible to achieve. Because there may be no consensus inside the church regarding the exercise of a sacred curse, there is most probably no possibility of realizing the power of such prayers as a means of correcting social issues at odds with perceived truths. / Philosophy, Practical and Systematic Theology / D.Th. (Theological Ethics)

Submitted in fulfillment of the requirements of the degree of Master of Technology: Language Practice, Durban University of Technology, Durban, South Africa, 2016. / The diversified ways of language use in different geographic areas of the world present valid reasons for the study of various usages of language. Invectives are a major aspect of language that have been greatly neglected in intellectual discourse. Motivated by the paucity of academic literature on invective-related studies and other stereotypes in human communication, the thrust of this work is to discuss the socio-cultural factors embedded in the two cultures in their approach of invectives. The study examines a comparative taxonomy of invectives in isiZulu and Yoruba languages from a socio-semiotic perspective. Drawing examples from the two languages, the study explores instances of semiotic analysis that are created by the assumption that signs, utterances and messages are situated within the context of social relations and processes. The study indicates that invectives are context and culture-dependent and may be perceived differently in line with the field of discourse, tenor of discourse and mode of discourse. The research tools included observation, interviews, and archival materials. Our research also identified and classified pre-assigned invectives, ritualized insult chants, innovative songs and visual insults. Adeosun’s (2012) proposed model of analyzing written poetry in Yoruba was used in analyzing the insults. The following typologies of insults (among others) were observed in the two languages: ethnophaulism, dehumanization, sexotypes and body parts. The study reveals striking similarities and differences in the invective-related discourses of isiZulu and Yoruba. / M

Teilw. zugl.: Oxford, University, Diss., 2003. / Includes bibliographical references and index.

Originally presented as the author's Thesis (doctoral)--Universität Wien, 1995. / Includes summary in English. Includes bibliographical references (p. 386-416) and index.

Originally presented as the author's Thesis (doctoral)--Universität Wien, 1995. / Includes summary in English. Includes bibliographical references (p. 386-416) and index.

Thesis (doctoral)--Stockholm University, 2000. / Includes bibliographical references (p. 197-205) and index.