Thesis(PhD)--Stellenbosch University, 2012 / ENGLISH ABSTRACT: Theories of lexical semantics have undergone an evolutionary development for centuries. Geeraerts (2010) has traced their development from the historical-philological era (circa 1880) until the early 21st century. The current situation finds two basic approaches to lexical studies, with scholars positioned on a continuum from a minimalist position to a maximalist position. The former makes a demarcation between linguistics and pragmatics, relegating word meaning to pragmatics and a separation of word knowledge from world knowledge. The latter argues that there can be no separation made between lexical meaning and contextual meaning (word knowledge and world knowledge). The study is based on insights from the maximalist perspective. Second, it proposes that it is necessary to approach semantical studies with a composite approach taking into consideration frames, conceptual metaphor and metonymy, prototype, Idealized Cognitive Models, grammar and figurative uses of language (including non-verbal expressions and symbolic gestures) in order to have a full understanding of the concept a word or expression symbolizes. Third, all of the occurrences of a word or expression that appear in a corpus are analyzed in order to determine a possible range of polysemy as it is expressed in actual language usage. Finally, the context of the research is Bible Translation. One question asked in the investigation is, what information gleaned from the composite model can be appropriately presented in a specialist bilingual lexicon based on a frame model? The results of the research using the eclectic model provided a very broad understanding of some of the lexemes associated with JOY in biblical Hebrew. It was determined that these lexemes were associated with a concept of JOY that was very similar to the five-stage EVENT STRUCTURE metaphor proposed by Kövecses (2010) for emotions in English. Second, the investigation was able to verify the core features of JOY—volition, desire, determination and satisfaction—and to indicate how different construal operations activated specific features of the meaning potential in each linguistic frame. Third, the differences and similarities of each of the specific lexemes that were studied were determined and described. Fourth, it was demonstrated how the appropriate information needed by translators could be described and suggested for entry into a bilingual (biblical Hebrew-English) lexicon designed specifically for Bible Translators. / AFRIKAANSE OPSOMMING: Teoriee van leksikale semantiek het deur die eeue ‘n evolusionere proses deurloop. Geeraerts (2010) het hierdie ontwikkeling vanaf die histories-filologiese era (ongeveer 1880) tot vroeg in die 21ste eeu nagespoor. Huidiglik kan leksikale studies in twee kampe verdeel word, en geleerdes bevind hulle tipies op ‘n kontinuum tussen ‘n minimalistiese en maksimalisties posisie. Eersgenoemde maak ‘n duidelike onderskeid tussen linguistiek en pragmatiek en religeer woordbetekenis tot pragmatiek en onderskei kennis van ‘n woord van kennis van die wereld. Laasgenoemde argumenteer dat daar geen onderskeid gemaak kan word tussen leksikale betekenis en kontekstuele betekenis nie (woordkennis en kennis van die wêreld). Hierdie studie berus op insigte van die maksimalistiese perspektief. Tweedens, dit stel voor dat dit nodig is om semantiese studies te benader met ‘n meervoudig saamgestelde benadering. So ‘n benadering neem in ag die raamwerk (“frame”), konseptuele metafoor en metonomie, prototipe, “Idealized Cognitive Models”, grammatika en figuurlike gebruike van taal (insluitend nie-verbale uitdrukkings en simboliese gebare) sodat by ‘n deeglike verstaan van die konsep wat ‘n woord of uitdrukking simboliseer, gekom kan word. Derdens, al die gebruike van ‘n woord of uitdrukking wat in ‘n korpus voorkom, word ontleed om te bepaal of ‘n polisemiese verband gepostuleer kan word tussen die uitdrukkings soos dit gebruik word. Ten slotte, die konteks van hierdie studie is Bybelvertaling. Een vraag wat konsekwent in die ondersoek gevra is, is welke informasie wat verkry is deur die meervoudig saamgestelde benadering kan op ‘n gepaste manier aangebied word in ‘n tweetalige leksikon wat rus op ‘n raamwerkmodel (“frame model”). Die resultate van die navorsing waarin die eklektiese model gebruik is, het tot ’n bree verstaan van die konseptualisering van VREUGDE in Bybelse Hebreeus gelei. Daar is vasgestel dat die emosie VREUGDE in Bybelse Hebreeus ooreenstem met die vyf-fase GEBEURTENIS-STRUKTUUR metafoor wat deur Kovecses (2010) voorgestel is vir emosies in Engels. Tweedens, die ondersoek was in staat om die kern-eienskappe van vreugde te verifieer—wil, begeerte, determinasie and satisfaksie—asook om aan te dui hoe verskillende konstruerende (“construal”) operasies aspekte van die betekenispotensiaal in spesifieke raamwerke aktiveer. Derdens, die verskille en die ooreenkomste van elke spesifieke lekseem wat na vreugde verwys, is vasgestel en beskryf. Vierdens is daar gedemonstreer hoe inligting wat ter sake is vir vertalers, beskryf kan word.

Thesis (PhD)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: An allusion in the source text poses a serious problem for a translator. A relevance-theoretic approach would define an “allusion” as the re-use of language from a prior text such that, by calling the prior text to mind, an implied reader is aided in his/her attempt to plausibly reconstruct the alluding author’s meaning. For this to happen, the reader’s “context” in the relevance-theoretic sense must include the source of the borrowed language. To explicate the connection for the reader, however, can thwart the pragmatic effects of an allusion, since these often require maintaining some “openness” in the text; hence the translator’s dilemma. Isaiah 40-55 (Deutero-Isaiah or DtI), a richly allusive text, furnishes an ideal test case for a descriptive translation study (DTS) focused on this source-text feature. This investigation of eleven Portuguese versions will attempt to determine whether and how the translators’ decisions with regard to DtI’s allusions might be accounted for. Source-oriented approaches to translating often tend toward lexical concordance; therefore, these approaches—in theory—should tend to preserve instances of vocabulary that is shared between an alluding- and an alluded-to text. Target-oriented approaches (e.g. “functional equivalence”) are more interested in contextual clarity than lexical concordance; these could then be expected to produce target texts that are less allusive. Increased sophistication in translation theory should result in more sophisticated approaches to allusion in translating. Collaborative and coordinated translation projects should produce more allusive target texts than those whose procedures are more piecemeal. The investigation reveals less correlation than expected between general source-orientedness and allusiveness in the target text. Target-oriented approaches—e.g., classical functional equivalence—do tend to produce less allusive target texts. In addition, there is a correlation between a translation project’s organization and the perspicuity of allusion in the target text, but it is mostly negative. That is, projects that do their work piecemeal produce unallusive versions, but more collaborative and coordinated projects still leave many inter-textual resonances inaudible. It appears that translations will preserve this source-text feature in a way that tends toward randomness unless the perspicuity of inter-textual allusions is articulated as a conscious value in translating. Above all, “allusion-friendly” translating will require target cultures that want more allusive Bibles. Translators, as “model readers” themselves, will need to recognize the presence and function of allusions in the source text and make the attempt to represent these in translation a priority. / AFRIKAANSE OPSOMMING: Sinspeling in ’n bronteks kan aansienlike probleem skep vir vertaler. Relevansie-teoretiese benadering definieer “sinspeling” as die hergebruik van taal uit vroeëre teks tot so mate dat veronderstelde leser, deur die vroeëre teks voor die gees te roep, in sy/haar poging om die sinspelende outeur se bedoeling te rekonstrueer, gesteun word. Om dit te bewerkstellig, moet die leser se “konteks,” in die relevansie-teoretiese sin van die woord, die bron van die ontleende taaluiting insluit. Om die verband aan die leser te verklaar kan egter die pragmatiese effekte van sinspeling teenwerk, aangesien sinspeling as sulks dikwels die handhawing van mate van “openheid” in die teks vereis; vandaar die vertaler se dilemma. Jesaja 40-55 (Deutero-Jesaja of DtJ), teks met baie gevalle van sinspeling, bied die ideale geleentheid vir beskrywende vertalingstudie (BVS) wat op hierdie brontekskenmerk fokus. Hierdie ondersoek van elf Portugese vertalings sal poog om te bepaal of en hoe die vertalers se vertaalkeuses met betrekking tot DtJ se sinspelings verklaar kan word. Bron-georiënteerde benaderings tot vertaling neig dikwels tot leksikale konkordansie; daarom behoort hierdie benaderings – in teorie – te neig om die gevalle van woordeskat wat tussen sinspelende en opgesinspeelde teks gedeel word, weer te gee. Teiken-georiënteerde benaderings (bv. “funksioneel-ekwivalente benaderings”) stel meer in die verstaanbaarheid van uitdrukkings in die konteks waarin dit gebruik word as in leksikale konkordansie belang; van hierdie vertalings sou dan verwag kon word om teikentekste op te lewer wat minder sinspelend is. Toenemende sofistikasie in vertalingsteorie behoort tot meer gesofistikeerde benaderings tot sinspeling in vertaling te lei. Gesamentlike en gekoördineerde vertalingsprojekte behoort meer sinspelende teikentekste voort te bring as die waarvan dit nie die geval is nie. Die ondersoek openbaar minder korrelasie as wat verwag is tussen algemene brongeoriënteerdheid en sinspeling in die teikenteks. Teiken-georiënteerde benaderings neig wel om minder sinspelende teikentekste te produseer. Daar is boonop korrelasie tussen vertalingsprojek se organisasie en die duidelikheid van sinspeling in die teikenteks, maar die korrelasie is meestal negatief. Dit wil sê, projekte wat hul werk stuksgewys doen, produseer niesinspelende weergawes, maar meer gesamentlike en gekoördineerde projekte laat steeds baie intertekstuele resonansies nie tot hulle reg kom nie. Dit blyk dat hierdie brontekskenmerk slegs op ‘n lukrake wyse in ’n vertaling tot sy reg sal laat kom, tensy die duidelikheid van intertekstuele sinspelings as bewuste waarde in die vertaling uitgespel word. Bowendien, “sinspelingsvriendelike” vertaling sal teikenkulture vereis wat meer sinspelende Bybels wil hê. Vertalers, as “modellesers” hulself, sal die teenwoordigheid en funksie van sinspelings in die bronteks moet herken en die poging om hierdie in vertaling te verteenwoordig prioriteit maak.

Thesis (PhD)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: The present work consists of an investigation into the form and function(s) of the so-called 'Left Dislocation' construction in Biblical Hebrew. As such, this inquiry is part of a larger domain of research that explores the nature and function of word order variation in Biblical Hebrew. As a result of a pilot study conducted by the present author in 2010, as well as recent advances within the feilds of cognitive linguistics, psycholinguistics, and discoursepragmatics— particularly with its sub-discipline known as information structure—a fresh examination of Left Dislocation in Biblical Hebrew is called for. Drawing on research from the aforementioned feilds of study, we propose a cognitive-functional theoretical model that provides a framework for a more comprehensive explanation of Left Dislocation in Biblical Hebrew. Furthermore, this work situates Left Dislocation in Biblical Hebrew against a broader profile of Left Dislocation across langauges. This is accomplished by examining the findings of a range of cross-linguistic studies—with respect to a variety of related and unrelated languages—that are concerned with both the syntactico-semantic and discourse-functional attributes of Left Dislocation. Typological generalizations drawn from these studies are then applied to the identification, classification, and explanation of a data set comprised of over 650 tokens taken from Genesis to 2 Kings. The result of this analysis is twofold. First, a thorough description is provided in terms of the external (i.e. global) and internal syntactico-semantic attributes of tokens comprising the data set. Consistent with typological findings, the data set reflects a taxonomic network of constructional schemas that are classified according to an exemplar model of conceptual categorization. Second, utilizing a cognitive-theoretical model, as well as insights garnered from crosslinguistic studies, the aforementioned syntactico-semantic description is explained in terms of the cognitive-pragmatic motivation for the use of Left Dislocation in BH narrative discourse, as well as the prototypical and non-prototypical discourse function(s) accomplished by the construction therein. Lastly, a developmental framework is proposed that accounts for the form-function variation exhibited by the tokens in our data set. This framework consists of broader developmental processes involving usage-based patterns of language change, as well as a 'panchronic' view of grammar, where synchrony and diachrony are viewed as an integrated whole, and where grammars are always emergent and never completely established. / AFRIKAANSE OPSOMMING: Hierdie werk verteenwoordig 'n ondersoek na die vorm en funksie(s) van die sogenaamde linksverskuiwingkonstruksie in Bybelse Hebreeus. Dit vorm deel van 'n groter navorsingsinisiatief wat gemoeid is met die ondersoek na die aard en funksie van woordorde-variasies in Bybelse Hebreeus. In die lig van 'n loodsstudie wat in 2010 deur die outeur gedoen is, asook die vooruitgang wat gemaak is op die gebiede van kognitiewe taalkunde, psigolinguistiek en tekspragmatiek—veral in die subdissipline, informasiestruktuur—is ‘n herbesinnig oor linksverskuiwingkonstruksies Bybelse Hebreeus nodig. Gebaseer op die voorafgenoemde studievelde word 'n kognitief-funksionele teoretiese model voorgestel wat as raamwerk sal dien vir 'n meer omvattende verduideliking van linksverskuiwingkonstruksies in Bybelse Hebreeus. Hierdie ondersoek oor linksverskuiwing in Bybelse Hebreeus word gedoen teen die agtergrond van die profiel van linksverskuiwing oor tale heen. Dit word vermag deur die bevindings van 'n wye reeks taalkundige studies—op verskeie verwante en onverwante tale— wat gemoeid is met beide die sintakties-semanties en diskoersfunksionele eienskappe van linksverskuiwing, te ondersoek. Uit die ondersoek word tipologiese veralgemenings verkry wat dan gebruik word vir die identifisering, klassifikasie en verduideliking van 'n stel data wat bestaan uit 650 voorbeelde wat verkry is uit Genesis tot 2 Konings. Die resultate van hierdie analise is tweeledig. Eerstens word 'n uitvoerige beskrywing, in terme van die eksterne (of globale) en interne sintakties-semantiese eienskappe van die voorbeelde binne die datastel, verskaf. Die datastel reflekteer, aan die hand van taaltipologiese bevindinge, 'n taksonomiese netwerk van konstruksieskemas wat geklassifiseer is volgens 'n eksemplaarmodel van konsepsionele kategorisering. Tweedens, deur gebruik te maak van 'n kognitief-teoretiese model, tesame met insigte verkry deur studies oor tale heen, word die voorafgenoemde sintakties-semantiese beskrywing verduidelik in terme van die kognitief-pragmatiese motivering vir die gebruik van linksverskuiwing in Bybels-Hebreeuse narratiewe diskoers. Ook die prototipiese en nieprototipiese diskoersfunksie(s) van die konstruksie kom aan die bod. Laastens word 'n raamwerk voorgestel om die vorm-funksies variasies van die voorbeelde in die datastel as ontwikkelingsstadia te verklaar. Die raamwerk berus op ontwikkelingsprosesse wat tipies in gebruiksgebaseerde modelle van taalvariasie-tendense onderskei word. Verder gaan dit ook uit van 'n pankroniese siening van grammatika waarin diakronie en sinkronie as 'n geïntegreerde geheel gesien word en die grammatika van taal as 'n dinamiese entiteit beskou word. Dit stabliseer nooit volledig nie.

Thesis (DLitt (Ancient Studies. Biblical Languages))--University of Stellenbosch, 2009. / The Vorlage of the explicit quotations in Hebrews remains an unresolved matter to date – despite the fact that it is an important pre-requisite before one can attempt to investigate the function of the quotations within their NT context. The selection, origin and version of the explicit quotations is a neglected aspect of previous studies. This Quest attempted to address these matters mainly from a tradition historical and a text critical angle. It follows the ground plan of Hebrews‘ own presentation of two sets of quotations in pairs – the first set consisting of hymnic texts and the second a quotation from the Torah, which is alternated between quotations from the Psalms and from the Prophets. The investigation considers each quotation in the light of possible alternative Vorlage(n) to those of the printed versions and interacts with previously proposed hypotheses – such as the ―Testimony Book‖ hypothesis, liturgy-, homily-, and midrash hypotheses. It became clear during the course of the investigation that, although Hebrews might have known a large number of quotations from the early Jewish (DSS; Philo) and early Christian (Paul, Gospels) traditions, he also expanded on some of those and added some other (mainly the longer) quotations. The latter include, for instance, Pss 40(39), 95(94), and Jer 31(38) – often accompanied by the author‘s reworking and own midrash on the passage with ring compositional features. The quotations are almost always introduced with a verb of saying and with a large number of them being presented in combination with a reference to an existing promise of God. Regarding the Dead Sea Scrolls, there are a number of similarities between particularly 4QMidrEschat, the Hodayot and the Pesharim – documents that are representative of a hermeneutic tradition of creatively working with and interpreting OT passages. Almost all of the Torah quotations are brief and (including the quotation from Prov 3) occurred already in the works of Philo of Alexandria, mainly in his Legum allegoriae 3. Their readings agree with each other – both of them often against the LXX and MT versions, which might be an indication of another version (the ―Old Greek?‖) that was used by both. Quotations that show an overlap with the then existing NT literature at the time that Hebrews wrote, are almost exclusively to be found in Romans and 1 Corinthians. The early Christian liturgical formula of the institution of the Eucharist seemed to have played a role in at least the quotation pair Exod 24:8 (―blood‖) and Ps 40:7-9 (―body‖).

Thesis (DLitt (Ancient Studies))--University of Stellenbsoch, 2008. / Two main problems that confront existing Biblical Hebrew (BH) dictionaries can be identified. Firstly, there is a lack of adequate semantic models for the analysis and description of lexemes. Secondly, data is structured in ways that do not enhance optimal retrieval of desired information from the dictionary. The failure to take cognizance of the insights from theoretical lexicography partly explains the state of BH dictionaries. This investigation hypothesizes that current insights from theoretical lexicography can improve existing lexica and create better ones. Accumulated insights from the academic community have resulted in the formulation of a theory of lexicography or metalexicography. In this light, a general lexicographic theory of components and structures of dictionaries is selected and investigated in order to establish the aspects of BH that can be improved. The point of departure is the notion of “dictionary criticism”, which focuses on the critical evaluation of existing dictionaries with the goal of improving them. Though there are other approaches to assess lexica critically, theoretical lexicography provides justified heuristics for an objective appraisal of BH dictionaries. These heuristic include notions of “frame structure”, “lexicographic function,” and “microstructure.” The frame structure focuses on the structural components of the dictionary book. The lexicographic function places emphasis on the goals that the dictionary purports to fulfill in the light of its target users. The microstructure hosts the data that is provided as part of the lexicographic treatment of the lemma sign. In addition, it is the centre of user’s look up activities, and it hosts other important structural components. The above selected notions directly affect the extent to which the user benefits from the dictionary and the success of the dictionary in general. The criticism of selected BH dictionaries in the light of the above-mentioned reveals that most dictionaries fall short in certain critical areas. Data types that are provided are either unnecessary or are not structured in ways that allow optimal and successful retrieval of desired information. Such inadequacies present evidence that existing BH dictionaries can benefit from the insights of theoretical lexicography. A model that seeks to ameliorate BH dictionaries is developed primarily for Bible translators based on selected insights from theoretical lexicography. A trial of this model of BH lexemes that are selected from different lexical classes demonstrates improved lexica in terms of the lexicographic function, the selection, and the organization of data. The trial of the model also highlights areas that need further investigation in the light of current trends in theoretical lexicography in order to better the quality of BH dictionaries.

Thesis (DPhil)--University of Stellenbosch, 2004. / Digitized at 600 dpi grayscale to pdf format (OCR), using a Bizhub 250 Konica Minolta Scanner. / ENGLISH ABSTRACT: There is no scarcity of publications on the subject of anger in the Hebrew Bible. Most of these concern themselves with the theological significance of the wrath of God. In particular, its function as chastisement for sin is repeatedly accentuated while other conceptual elements as conveyed by Classical Hebrew words and expressions for anger are usually overlooked. In the majority of cases, lexicographical studies of anger terminology contend themselves with the accepted 'literal' meaning of words. The result is an impoverished appreciation of the concepts that governed the mind of the ancient Israelites and determined their use of language with respect to the conceptualisation of anger. This situation provided a good incentive for a study on anger concepts in the Hebrew Bible. The cognitive theory of language proved to be an ideal tool for analyzing Classical Hebrew lexemes and expressions relating to the concept of anger. Several figurative sayings were identified that relate directly to culturally defined concomitants of this emotion. They can be summarised in an idealised cognitive model that include the following conceptual metonymies for anger: body heat, quickened breathing, frowning, glaring, gnashing of teeth, internal pressure, redness in the face/neck, agitation, internal agitation, slaver at the mouth, lifting the hand, clapping the hands, stamping the feet and violent, frustrated behaviour. Over and above these metonymies, a number of conceptual metaphors have been identified that added a great deal of conceptual content to the idealised cognitive model of anger in the Hebrew Bible. The ANGER IS HEAT metaphor seems to have its basis in the experience of bodily heat. Environmental phenomena, such as the hot desert wind, earthquake, clouds, storms and floods also proved to be prolific source domains for metaphoric transfer. Other conceptual domains employed by the ancient Israelites to image anger are: burdens, winepresses, poison, opponents, dangerous animals, transgression, presence and bounded spaces. The data analysed in this study pointed to a clearly defined conceptual model for anger that can best be viewed as a prototype scenario with several stages. The phases follow on each other in temporal order. Anger typically follows on the occurrence of an intended offending event. Although the ideal is to control anger, this rarely happens. In the majority of cases, anger results in some violent act of retribution. In conclusion, several suggestions have been made with regard to the study of concepts, such as anger, in the Hebrew Bible. Firstly, the fact that most theological dictionaries and Hebrew lexicons to date have been dominated by the Autonomic View of language and its interest to identify the detachable 'meaning' of Classical Hebrew terms needs to be acknowledged. In order to fully appreciate the idealised cognitive model of the ancient Israelites with regard to a specific concept, a thorough diachronic study of related words and expressions needs to be undertaken in view of their humoral theories and beliefs regarding magic and spirits. Finally, some recommendations relating to the etymology of certain Classical Hebrew terms for anger were made. / AFRIKAANSE OPSOMMING: Die oorgrote meerderheid ondersoeke oor die emosie van woede in die Hebreeuse Bybel het as sentrale idee die teologiese implikasies van die toorn van God. Die funksie daarvan as straf vir menslike sonde word dikwels beklemtoon, terwyl nagelaat word om ook aandag te gee aan konseptuele elemente soos dit neerslag vind in die taal wat gebruik word om die emosie te beskryf. Leksikografiese studies fokus meesal op die 'letterlike' betekenis van woorde en verwaarloos so die konseptuele inhoud van uitdrukkings wat aangewend word om woede te beskryf. Dit is die agtergrond vir die besluit om 'n deeglike ondersoek te doen na konseptualisasie van woede soos dit bestaan het in die gedagtewereld van die ou Israeliete. Die kognitiewe teorie van taal bied die mees gepaste metodologie vir 'n bestudering van sodanige konsepte in die Hebreeuse Bybel. Met behulp van hierdie metodologiese raamwerk is verskeie konseptuele metonimiee geidentifiseer wat neerslag vind in 'n ideale kognitiewe model van toorn soos dit beskryf word in die Hebreeuse Bybel. Die konseptuele metonimiee vir woede sluit direk aan by verskeie liggaamlike ervarings en wyses van uitdrukking wat geassosieer word met hierdie emosie. Die volgende elemente, wat gebruik is as basis vir die metaforiese taalgebruik in die verband, is geidentifiseer: liggaamlike hitte, vinnige asemhaling, 'n frons, glurende oe, tandekners, interne druk, rooiheid in die gesig/nek, agitasie, skuim by die mond, oplig van die hand, handeklap, voete stamp en gefrustreerde gedrag. Bo en behalwe hierdie metonimiee, is daar ook verskeie konseptuele metafore onderskei wat baie help om 'n meer volledige kognitiewe model van toorn daar te stel. Die TOORN IS HITTE metafoor het waarskynlik sy oorsprong in die ervaring van liggaamshitte deur die persoon wat die emosie ervaar. 'n Hele aantal metafore blyk gemotiveer te wees deur meteorologiese en omgewingsfaktore, soos die warm woestynwind, aardbewings, wolke, storms en winde. Ander bronne vir metaforiese oordrag met betrekking tot woede is: swaar laste, wynperse, gif, opponente, gevaarlike diere, oortreding, teenwoordigheid en begrensde ruimtes. Die data wat so versamel is, dui op 'n goed-gedefinieerde konseptuele voorstelling vir woede in die Hebreeuse Bybel. Hierdie model kan gesien word as 'n prototipiese gebeurtenis waarvan die elemente kronologies op mekaar volg. In 'n tipiese geval word die emosie ontlok deur 'n doelbewuste benadeling van die subjek wat die emosie beleef. Die ideaal is dat die persoon sy woede in toom hou. Meesal is dit egter nie die geval nie en loop dit uit op gewelddadige, vergeldende optrede. Ten slotte is sekere suggesties gemaak rakende die etimologie van sekere terme vir woede in die Hebreeuse Bybel. Daar is ook aanbeveel dat in toekomstige studies van sodanige konsepte in die Hebreeuse Bybel in ag moet neem dat die oorgrote meerderheid van beskikbare teologiese woordeboeke en Hebreeuse leksika ten onregte hulself ten doel stel om die 'letterlike' betekenisse van sodanige emosie-woorde na te gaan, met verwaarlosing van die konseptuele wereld wat die uitdrukkings onderle. Derhalwe is ook 'n deeglike diakroniese studie van die konseptuele aard van dergelike woorde en uitdrukkings, met inagneming van ou Israelitiese humorale opvattings betreffende die bonatuurlike, van wesenlike belang.

Thesis (DPhil)--Stellenbosch University, 2004. / ENGLISH ABSTRACT: This dissertation examines illustrated funerary papyri and wooden funerary stelae for information they can provide about the organization of artists in the 21st and 22nd Dynasty. It is an inquiry into the relationship between visual representation on the funerary papyri of the 21st Dynasty and wooden stelae of the 22nd Dynasty. An attempt is made to determine whether it is possible to identify the work of individual artists and workshops involved in producing the illustrated funerary papyri and wooden stelae, and in what way they may be related. This study covers a representative sample of workshops or individuals from around the beginning of the 21st Dynasty to the early 22nd Dynasty. Methodology involved undertaking the research on a descriptive and interpretative/comparative level. Panofsky's (1972: passim) model for describing pictorial works was used to interpret the iconography. The comparisons between the papyri and stelae were based upon a combination of the models developed by Freed (1996: passim) and Niwinski (1989a: passim). These models functioned as a control or corrective in order to formulate an interpretation. It was possible to definitively place 208 manuscripts out of 214 papyri into seven individual workshops. This was based upon their stylistic similarities and corresponding content. Papyri Workshop 1 is comprised of fifty-six manuscripts, and constitutes the largest group. The highest quality manuscripts were produced in this workshop, which was patronized by the high priests of Amun and their families. Papyri Workshop 2 is the smallest group consisting of only seven manuscripts. These two workshops contain the earliest manuscripts, which were generally executed in the Ramesside tradition. Papyri Workshop 3 contains the second largest grouping with fifty-two, and Papyri Workshop 4 consists of eleven. The majority of the members of this workshop belong to a homogenous, almost analogous group, in terms of content and composition. In the twenty-five manuscripts that belong to Papyri Workshop 5, it can be observed that the artists have taken complete liberties with the mass of iconography at their disposal. They have adapted and transformed the existing symbols into new compositions, so that no two manuscripts are alike. Papyri Workshop 6 is comprised of thirty manuscripts, and Papyri Workshop 7 has twenty. As opposed to Workshop 5, these two workshops display an economy of style and execution. They are also generally outlined in black. Furthermore, several subgroups are evident in the workshops, especially those that span many decades, such as Papyri Workshop 1 and 3.From a comprehensive examination of 103 stelae, it was possible to group 100 stelae into nine workshops. It is important to note that Stelae Workshop 1 is, in fact, linked to Papyri Workshop 1, to which thirteen stelae can be attributed. The stelae contain the same attributes and style of execution as the papyri. Stelae Workshop 2 consists of fifteen stelae, these are skilfully executed, and appear to be custom-made for the deceased. Workshop 3 comprises of fourteen stelae. Stelae Workshop 4 contains five, and Workshop 5 has nine. In contrast to Stelae Workshop 1, the principal representations within the stelae from Stelae Workshops 2 to 5 are generally standardized in form and format. Stelae Workshop 6 has six, while 7 and 8 are the two largest workshops with sixteen members each. These three workshops represent a general degradation of proficiency, culminating in a provincial folk-art quality of Stelae Workshop 7 and 8. Stelae Workshop 8 represents the final transition in style and format to the stelae of the Late Period. Stelae Workshop 9 is comprised of five stelae. The style of execution corresponds to the first phase of the Late Period stelae style. It is possible to observe the hand/s of individual artists or a master and student in the study selection, even within one workshop. / AFRIKAANSE OPSOMMING: Hierdie tesis ondersoek ge"illustreerde begrafnispapiri en hout stelae met die oog op die inligting wat hulle oor die kunstenaarsorganisasie in die 21ste en 22ste dinastie kan verskaf. Die navorsing ondersoek die verband tussen visuele afbeeldings op die begrafnispapiri van die 21ste dinastie en hout stelae van die 22ste dinastie. Daar word gepoog om vas te stel of dit moontlik is om die werk van individuele kunstenaars en "werkswinkels" wat by die totstandkoming van die ge'illustreerde begrafnispapiri en hout stelae betrokke was, asook die wyse waarop hulle moontlik verwant is, te identifiseer. Die navorsing dek 'n verteenwoordigende korpus van die werkswinkels of individue uit die tydperk van die begin van die 21ste dinastie tot die vroee 22ste dinastie. Die metodologie het navorsing op 'n deskriptiewe en interpretatiewe! vergelykende vlak behels. Panofsky (1972: passim) se model vir die beskrywing van kunswerke is gebruik om die ikonografie te interpreteer. Die vergelykings tussen die papiri en die stelae is gebaseer op 'n kombinasie van die modelle wat deur Freed (1996: passim) en Niwinski (1989a: passim) ontwikkel is. Hierdie modelle het as 'n kontrole of korrektief gedien vir die formulering van 'n interpretasie. Dit was moontlik om 208 manuskripte uit 214 papiri met sekerheid in sewe individuele "werkswinkels" in te dee!. Die indeling is gebaseer op die stilistiese ooreenkomste en ooreenstemming in die inhoud. Papiruswerkswinkel 1 bestaan uit 56 manuskripte, en maak die grootste groep uit. Die hoogste gehalte manuskripte het in hierdie werkswinkel ontstaan en kan met die hoepriesters van Amun en hulle gesinne verbind word. Werkswinkel 2 is die kleinste groepie en bestaan uit net sewe manuskripte. Hierdie twee werkswinkels bevat die vroegste manuskripte. Papiruswerkswinkel 3 bevat die tweede grootste groepering met 52 manuskripte, en Papiruswerkswinkel 4 bestaan uit 11. Die meerderheid van die manuskripte van hierdie werkswinkel behoort aan 'n homogene, byna analoe groep, wat betref inhoud en samestelling. Uit die 25 manuskripte wat aan Papiriwerkswinkel 5 behoort, is dit duidelik dat die kunstenaars hulle vryhede veroorloof het met die massa ikonografiee tot hulle beskikking. Hulle het die bestaande simbole aangepas en tot nuwe komposisies verander, sod at nie twee manuskripte dieselfde is nie. Papiruswerkswinkel 6 en 7 is saamgestel uit onderskeidelik 30 en 20. In teenstelling met Werkswinkel 5 vertoon hierdie twee werkswinkels 'n "ekonomie" van styl en uitbeelding. Hulle het ook oor die algemeen 'n swart buitelyn. Daarbenewens is dit duidelik dat daar verskeie subgroepein die werkswinkels is, in die besonder die wat oor baie dekades strek, 5005 Papiruswerkswinkels 1 en 3. Uit 'n omvattende ondersoek van 103 stelae was dit moontlik om 100 stelae in nege werkswinkels te groepeer. Dit is belangrik om daarop te let dat Werkswinkel 1 in werklikheid met Papiruswerkswinkel 1, waaraan 13 stelae toegeskryf kan word, verbind kan word. Die stelae vertoon dieselfde kenmerke en styl as die papiri. Werkswinkel 2 bestaan uit 15 stelae wat kunstig gemaak is en wat Iyk asof hulle op bestelling vir die oorledenes vervaardig is. Werkswinkel 3 bestaan uit 14 stelae. Werkswinkel 4 bevat vyf, en in Werkswinkel 5 is daar nege. In teenstelling met Werkswinkel 1 is die belangrikste afbeeldings by die stelae in Werkswinkels 2 tot 5 meestal gestandaardiseer wat betref vorm en formaat. Werkswinkel 6 het ses, terwyl 7 en 8 die twee grootste werkswinkels is met 16 stelae elk. Hierdie drie werkswinkels verteenwoordig 'n algemene degradering van vakmanskap, wat daartoe lei dat die gehalte van Werkswinkels 7 en 8 die is van 'n "provinsiale volkskuns". Werkswinkel 8 verteenwoordig die finale oorgang in styl en formaat na die stelae van die Laattyd. Werkswinkel 9 bestaan uit vyf items. Die sty I stem ooreen met die eerste fase van die styl van die stelae uit die Laattyd. Die studie toon aan dat dit wei moontlik is om die hand(e) van individuele kunstenaars of 'n meester en sy student te onderskei, selfs binne net een werkswinkel.

Thesis (MPhil)--University of Stellenbosch, 2003. / ENGLISH ABSTRACT: "The growth of any discipline depends on the ability to communicate and develop ideas, and this in turn relies on a language which is sufficiently detailed and flexible" (Singh 1997: 59). Many metaphors relating to creativity are too misleading, confusing, and restricted in scope for a meaningful exploration of the phenomenon and its fluctuating social and cultural contexts. Given the Muse's long-term association with literature, philosophy, education, and more recently, the fine arts and other "creative" fields, an analysis of this concept may provide a unique opportunity to gain insight into the "mechanisms" underlying the creative process. Since affiliation with the Muse appears to have signalled attainment of critical cultural and/or social status by cultural practitioners in various societies, from the ancient to the present (a category which was broadened substantially), it is thus logical to assume this concept encompasses and has accumulated characteristics particular to the creative process as historically and currently valued in Western culture. Given the limited scope of the thesis, I have focused on specific concerns: 1) Provide an overview of the history, origin and development of the concept via specific examples ranging from antiquity, the medieval period, and the modern. 2) Assess the changes which have occurred in the development of the concept, and postulate likely causes: such as for example, the impact of an increased focus on the visual - and by extension, the physical - due to a more literate populace, on a concept originally conceived of as experienced through predominantly audial means. 3) Identify closely related concepts, the characteristics of which may have played a role in the formulation of the initial concept, along with those integrated into it, to form the modern version of the Muse: examples include the influence of the myth of Pygmalion on notions regarding the poet's relationship with both material and Muse; and the consequences of an amalgamation of characteristics of Aphrodite with those of the pastoral Muse. 4) Explore the extent to which the Muse-poet interaction can reveal fundamental aspects of the creative process and its main components: the differences between the public invocation and experience of the Muse in an oral context, as opposed to the privately experienced Muse of the literate poet; also, the changes imposed on the concept's perceived means of functioning due to its extension to the practice of the visual arts; and the correlation between the Jungian notion of the anima and aspects of the Muse. 5) Postulate the fundamental aspects of the creative process as revealed by analysis of the concept of the Muse for further investigation. In brief then, the main intention of this thesis is simply to examine by analysis of particular examples, the feasibility of applying the concept of the Muse as metaphor through which to identify for further exploration, issues and themes relating to the production and changes in social assessment of creative enterprises. / AFRIKAANSE OPSOMMING: "The growth of any discipline depends on the ability to communicate and develop ideas, and this in turn relies on a language which is sufficiently detailed and flexible" (Singh 1997: 59). Menige metafore verbonde aan kreatiwiteit is te misleidend, verwarrend, of beperk in omvang vir 'n betekenisvolle ondersoek van díe verskynsel en die fluktueerende sosiale en kulturele kontekste daarvan. Gesien in die lig van die Muse se langtermyn assosiasie met letterkunde, filosofie, opvoedkunde en meer onlangs, the skone kunste en ander "kreatiewe" velde, mag 'n analise van die konsep moontlik 'n unieke geleentheid bied om insig te verkry in die onderliggende "meganismes" van die kreatiewe proses. Aangesien affiliasie met die Muse blyk om die bereiking van kritiese kulturele en/of sosiale status, deur kulturele praktisyne in verskeie samelewings, van die antieke tot die huidige ('n kategorie wat aansienlik uitgebou is) aan te dui, is dit dus logies om te aanvaar dat die konsep alomvattend is van eienskappe kenmerkend van die kreatiewe proses, soos geskiedkundig en huidig op prys gestel in die Westerse kultuur. Gegewe die beperkte bestek van die tesis, is gefokus op spesifieke kwessies: 1) Verskaf 'n oorsig van die geskiedenis, oorsprong, en ontwikkeling van die konsep deur spesifieke voorbeelde, in omvang vanaf die antieke, die middeleuse periode, en die moderne. 2) Evalueer die veranderinge wat voorgekom het in die ontwikkeling van die konsep, en veronderstel moontlike redes daarvoor: soos byvoorbeeld, die impak van vermeerderde fokus op die visuele - en daarby die fisiese - as gevolg van 'n meer geletterde bevolking, op 'n konsep wat aanvanklik hoofsaaklik ouditief ondervind is. 3) Identifiseer verwante konsepte, die eienskappe waarvan moontlik 'n rol kon gespeel het in die formulasie van die aanvanklike konsep, asook die wat daarby geintegreer is, om die moderne weergawe van die Muse te vorm: voorbeelde sluit in, die invloed van die mite van Pigmalion op begrippe aangaande die digter se verhouding met beide die materiaal en Muse; en die gevolge van 'n samesmelting van Aphrodite se karaktertrekke met die van die pastorale Muse. 4) Ondersoek die mate waartoe die Muse-digter verhouding fundamentele aspekte van die kreatiewe proses en sy hoof komponente kan ontbloot: soos die verskille tussen die publieke invokasie en ervaring van die Muse in 'n verbale konteks, in teenstelling met die geletterde digter wat die Muse privaat ondevind; asook die veranderinge temeegebring op die persepsies aangaande die konsep se funksionering as gevolg van die uitbreiding daarvan tot die visuele kunste; en die korrelasie tussen die Jungiaanse idee van die anima, en aspekte van die Muse. 5) Veronderstel die fundamentele aspekte van die kreatiewe proses, soos ontbloot deur analise van die konsep van die Muse vir verdere ondersoek. Kortliks dan, die hoof voorneme van hierdie tesis is om deur analise van spesifieke voorbeelde, die uitvoerbaarheid te ondersoek om die konsep van die Muse toe te pas as metafoor vir verdere navorsing waardeur kwessies en temas, aangaande die produksie en veranderinge in sosiale waardering van kreatiewe ondernemings, ge-identifiseer kan word.

Thesis (MA)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: This thesis provides a critical assessment of the semantic potential of two Biblical Hebrew lexemes: עִם and אֵת . Previous lexical inquiries of the target lexemes provide the impetus for the current research; this is because the linguistic frameworks assumed by these studies are outmatched in the amount of explanatory power accompanying more recent theoretical developments, primarily evidenced within Cognitive linguistics (and semantics). As its methodological framework, the current study then appropriates these new advances and demonstrates a semantic potential of the target lexemes that can be determined through criteria offered by Tyler and Evans (2003). This criteria specifically aids in the task of semantic demarcation as well as identifying the primary sense, from which the remaining network of senses are derived. Furthermore, not only is an attempt made at representing the range of עִם and אֵת 's semantic potential, but a proposal for the development of these senses is offered as well. This is done primarily through an implementation of the theory of grammaticalization, as posited by Heine et al. (1991). The identified semantic networks are then analyzed from two different perspectives of lexical inquiry: 1) as a monosemy-polysemy cline, and 2) from both a semasiological and onomasiological point of departure (the latter method of onomasiology represents a unique contribution to the assessment of עִם and אֵת since most Biblical Hebrew lexical inquiries are limited to being a semasiological endeavor). The investigation uses the Pentateuch as its data-set and reveals a representation of (at least) eleven distinct senses in עִם 's semantic network as well as אֵת 's. Even though each lexeme's semantic potential is comprised of primarily the same senses, these eleven distinct senses are not completely synonymous and represent different meanings. Significantly, it is determined that 1) both target lexemes share the same primary sense (i.e., proto-scene), 2) both indicate the same core senses and consequently, 3) the target lexemes may rightly be considered as near synonyms. / AFRIKAANSE OPSOMMING:Hierdie tesis bied 'n kritiese evaluering van die semantiese potensiaal van twee Bybelse Hebreeus lekseme: עִם en אֵת . Gebreke in bestaande navorsing ten opsigte van hierdie twee lekseme het die impuls verskaf vir hierdie projek. Onlangse ontwikkelinge in teoretiese taalkunde, in besonder kognitiewe taalkunde (en semantiek), het aangetoon dat die modelle in terme waarvan die bestaande beskrywing van die lekseme gedoen is, agterhaal is. Hierdie studie gebruik die perspektiewe wat kognitiewe semantiek bied om die semantiese potensiaal van hierdie twee Bybels-Hebreeuse lekseme te beskryf. Kriteria wat deur Tyler en Evans (2003) geformuleer is in hulle beskrywing van ‘n aantal Engelse voorsetsels, word as metodologiese vertrekpunt gebruik. Hierdie kriteria is veral nuttig in die semantiese afbakening, asook die identifisering van die primêre betekenis van die lekseme. Lg. bied die basis in terme waarvan die res van netwerk van betekenisonderskeidings beskryf word. In die studie word nie net die gepoog om die verskillende betekenisse van die lekseme te beskryf nie, maar daar word ook gepoog om aan te dui hoe die verskillende onderskeidings ontwikkel het. Dit word primêr gedoen in terme van die grammatikaliseringsteorie van Heine et al (1991). Die semantiese netwerke wat geïdentifiseer is, word vanuit twee verskillende perspektiewe van leksikale ondersoek gedoen: 1) die mono-polisemiese klien (“cline”) en 2) ‘n semasiologiese en onomasiologiese vertrekpunt. Laasgenoemde benadering tot onomasiologie verteenwoordig ‘n unieke bydrae tot die beskrywing van עִם en אֵת aangesien die meeste bestaande Bybels-Hebreeuse beskrywings van die lekseme semasiologies van aard is. Hierdie ondersoek is beperk tot die gebruik van עִם en אֵת in die Pentateug. Ten minste 11 verskillende betekenisseonderskeidings word vir beide lekseme geïdentifiseer. Alhoewel beide lekseme se semantiese potensiaal in baie opsigte dieselfde is, is dit nie presies identies nie. Wat wel merkwaardig is, is 1) dat beide lekseme dieselfde basiese betekenis (dit is die sg. “proto-scene”) het, 2) dat beide dieselfde kernbetekenisonderskeidings het en dat gevolglik 3) hulle as naby-sinonieme bestempel kan word.

Thesis (MA (Ancient Studies)--University of Stellenbosch, 2006. / The aim of this study is to effectively render into Afrikaans the impact of the Latin text of Catullus for readers living through another language, within another culture. The challenge not only lies in transporting the spirit of the original to the translation, but also to represent the detail of the text itself: the stilistic features of word order, word choice, imagery and figures of speech. For this purpose I will follow the functionalist approach to translation as expounded by Christiane Nord (1997).