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An experiment in Bible translation as transcultural communication : the translation of [berith] 'covenant' into Lomwe, with a focus on Leviticus 26Foster, Stuart Jeremy 04 1900 (has links)
Thesis (DTh)--Stellenbosch University, 2005 / ENGLISH ABSTRACT: The narrow question is how best to translate into Lomwe the biblical Hebrew term [berith]
'covenant'. But this question draws in many other issues when the contextual nature of
communication is taken into account. Using Leviticus 26 as a focus text, this study sketches a
complete arc from the impact at world view level of covenant concepts in the original to impact
at worldview level among present-day Lomwe-speakers in northern Mozambique.
This study defends a definition of covenant in its ancient Near Eastern context as a chosen
relationship of mutual obligation guaranteed by oath sanctions. A close reading of Leviticus 26
in its literary contexts highlights the integrating role of covenant in the Old Testament. Used for
Yahweh and his people, covenant language stressed that the relationship was exclusive, secure,
accountable and purposeful. However, Lomwe-speakers are traditionally matrilineal with no
adequate analogs to ancient covenantal customs. Protestant Christians among them, who have
not had the Old Testament in their language, show by their songs that they do not have a
covenantal sense of their relationship to God, but see life as a journey of escape to heaven
while under the threat of divine judgment. For the present experiment, volunteers preached
from a translation of Leviticus 26 to their congregations. In the resulting recorded sermons, the
covenant concepts emphasized were relationship and obligation (but not chosenness or oath
sanctions), and exclusivity and accountability (but not security or purpose). To compensate, the
study proposes specific steps for Bible translators and those involved in the broader teaching
task of the churches, especially dwelling on the potential of using muloko wa Muluku, 'people
of God' as an integrating framework. / AFRIKAANSE OPSOMMING: Die enger vraag is hoe 'n mens die Bybels-Hebreeuse term, [berith] 'verbond', die beste in Lomwe
kan vertaal? Indien die konteksgebondenheid van kommunikasie in berekening gebring word,
impliseer hierdie vraag egter 'n hele aantal ander strydvrae. Deur Levitikus as 'n fokusteks te
gebruik, skets hierdie studie 'n volledige boog: van die impak op die vlak van die
wereldbeskouing van verbondsbegrippe in die brontaal tot by die impak wat die vertaling van
hierdie konsepte maak op die wereldbeskouing van die Lomwe sprekers in die noorde van
Mosambiek.
Hierdie ondersoek verdedig die volgende defmisie van verbond in 'n Ou Nabye Oosterse
konteks: 'n Verbond is 'n vrywillig gekose verhouding met wedersyde verpligtinge wat
gewaarborg is deur die sankie van eedswering. 'n Noukeurige lees van Levitikus 26 in sy
literere kontekste beklemtoon die integrerende rol van verbond in die Ou Testament. As 'n
konsep wat gebruik is vir die verhouding tussen Jahwe en sy mense, aksentueer verbond die
feit dat die verhouding wat ter sprake is, eksklusief, veilig en doelgerig is, asook dat dit
verantwoording impliseer. Lomwe sprekers is egter tradisioneel matrilineer en het geen
instelling wat analoog is aan 'n verbondsverhouding nie. Die Protestanse Christene onder hulle
wat ook nog nie 'n Ou Testament in hulle moedertaal het nie, gee in hulle liedere blyke daarvan
dat hulle geen begrip het wat 'n verbondsverhouding met God beteken rue. Hulle sien die lewe
as 'n ontvlugtingsreis na die hemel te midde van die swaard van 'n goddelike oordeel.Vir die
buidige eksperiment bet vrywilliges vir bulle gemeentes gepreek uit 'n vertaling van Levitikus
26. In die preke wat op band opgeneem is, is die aspekte van verbond wat telkens beklemtoon
is, die van verbouding and verpligting (nie die van nabyheid of die sanksies wat verband hou
met eedswering nie), die van eksklusiwiteit en die doen van verantwoording (en nie die van
sekuriteit en doelgerigtheid nie). Om te kompenseer stel die ondersoek stappe voor wat
Bybelvertalers en mense wat betrokke is in die breere lerende taak van die kerke kan gebruik.
Aan die potensiaal van die konsep muloko wa Muluku, 'God se mense' word besondere aandag
gewy as integrerende raamwerk.
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Purging God's People and Place: Levitical Sacrifice as a Prolegomenon to HebrewsJamieson, Robert Bruce 16 May 2014 (has links)
Chapter 1 first establishes the study's methodology, then explores Hebrews' interest(s) in Leviticus as a pathway into Leviticus itself, sketching Hebrews' appropriation of the Day of Atonement, the high priest as sacrificial officiant, daily sacrifices, the inauguration of covenant and cult, and the twofold conception of purifying God's people and place. Chapter 2 offers a portrait of Levitical sacrifice, first examining its creational foundations, canonical precursors, and covenantal context, then surveying the various types of sacrifices. Following this, two topics which receive more detailed attention are the Day of Atonement and the forensic logic running through the cult, the latter seen in (1) the links between priesthood, sacrifice, and wrath, (2) the blood canon of Leviticus 17:11, (3) the concept of sin-bearing, and (4) the "biological" and "legal" nature of impurity. Chapter 3 briefly outlines some of the answers this survey of Leviticus brings to the text of Hebrews then details a number of questions it raises which subsequent study of Hebrews should engage.
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The scapegoat sacrifice in Leviticus 16 and the Nefo'o ritual of the Bafut of CameroonMuyo, Joshua Ngwalem 03 1900 (has links)
Thesis (DTh)--Stellenbosch University, 2001 / ENGLISH ABSTRACT: The dissertation aims to establish to what extent the Old Testament could be interpreted from
an African perspective, using the scapegoat sacrifice in Leviticus 16 and the Nefo'o ritual of
the Bafut of Cameroon as relevant examples. Because sacrificial practice was a normal
occurrence in the religions of the Israelites (Old Testament) and those of other nations - and
African society in particular - questions are raised that require urgent answers, namely: Is it
possible to identify any elements of sacrifice from the African background, and specifically
the Nefo'o ritual of the Bafut of Cameroon, which may facilitate the theological interpretation
and understanding of the Old Testament.
The approach employed is a qualitative methodology with the sub-category of participant
observation. We also used a socio-rhetorical interpretation approach to the Old Testament
text of Leviticus 16. When the above-mentioned two rituals are compared, they portray
aspects of both similarities and dissimilarities. The work has been divided into the following
seven chapters:
Chapter one introduces the topic through the identification and the development of the
problem. Some concepts and keywords from the title are discussed in the contexts of the
Bafut of Cameroon and ancient Israel.
Chapter two provides the background to the Nefo'o ritual of the Bafut of Cameroon, tracing
both the origins of the Bafut people and the Nefo'o ritual. The Bukari people, the aborigines
of the tribe and the seat of the Nefo'o shrine are highlighted.
Chapter three presents a survey of sacrifices in West Africa, the ancient Near East and Israel.
Special attention is reserved to the sacrificial systems of the ancient Israelites.
Chapter four gives a brief introduction to the Pentateuch with special treatment of the modern
trends in the study of the pentateuchal sources and the theologies of the authors. This is to
situate the book of Leviticus in the Pentateuch with which we are concerned.
Chapter five presents an introduction to the book of Leviticus and examines its significance
among the other pentateuchal books. Attention is given to certain recurrent theological
themes in the book and its implication for Leviticus chapter 16.
Chapter six provides a socio-rhetorical interpretation of the text of Leviticus 16, with special
attention to the establishment of the Day of Atonement and the scapegoat sacrifice. Specific
attention was paid to the significance of atonement in Lev. 16. Chapter seven compares the scapegoat sacrifice of Leviticus 16 and the Nefo'o ritual of the
Bafut of Cameroon. This is followed by a theological interpretation of the Nefo'o ritual and a
summary of the results and conclusions.
African theologians - whose own cultures possess a great deal of ritual practices - have not
given enough attention to a contextual interpretation of the Scriptures of the Old Testament.
The biblical faith has to exist among African Traditional Religions and other cultural
practices. Some contextual interpretation of the Scriptures of the Old Testament is being
suggested. Such aspects as the Nefo'o shrine, which is situated in the midst of the Bafut
community, could be seen to explain the Tent of Meeting among the Israelites. Other aspects
include the priest, the community, the ancestors and the release of the live goat into the
woods, bearing the sins of the people. Thus the Nefo'o ritual can be used as an analogy to
explain the biblical understanding of atonement in an African context.
Leviticus 16 is not only the centre of the book of Leviticus but also the centre of the
Pentateuch (Torah). Atonement can also be seen to be the theological heart of the Old
Testament and of the whole Bible. Thus it is crucial to communicate this in an African
environment using all the hermenuetical tools available. / AFRIKAANSE OPSOMMING: Hierdie dissertasie is daarop gemik om te bepaal tot watter mate die Ou Testament vanuit In
Afrika-perspektief geinterpreteer kan word met gebruikmaking van die sondebokofferande,
soos beskryf in Levitikus 16 en die Nefo'o ritueel van die Bafut bevolking van Kameroen as
betrokke voorbeelde. Omdat die bring van offerandes normale praktyk in die godsdienste van
die Israeliete (soos beskryf in die Ou Testament) en van ander nasies - en spesifiek van
Afrika-gemeenskappe - is, ontlok dit vrae wat dringend beantwoord behoort te word. Is dit
moontlik om daardie elemente van offerande vanuit In Afrika-perspektief - en spesifiek
vanuit die oogpunt van die Nefo'o ritueeI van die Bafut van Kameroen - te identifiseer wat
kan bydra tot die teologiese interpretasie en begrip van die Ou Testament?
Die benadering wat gevolg word, is 'n kwalitatiewe metodologie, met die sub-kategorie van
deelnemende waarneming. Ons het ook In sosio-retoriese interpretasie benadering tot die Ou
Testamentiese teks van Levitikus 16 gevolg. Wanneer die bovermelde twee rituele met
mekaar vergelyk word, openbaar hulle aspekte van sowel ooreenkomste as van verskille. Die
werk is die volgende sewe hoofstukke verdeel:
Hoofstuk een lei die onderwerp in deur die identifisering en die ontwikkeling van die
probleem. Sekere begrippe vervat in die sleutelwoorde van die titel word bespreek in die
kontekste van die Bafut van Kameroen en van anti eke Israel.
Hoofstuk twee bied In agtergrond aan tot die Nefo'o ritueel van die Bafut bevolking van
Kameroen, waarin die oorsprong van sowel die Bafut bevolking as van die Nefo'o ritueel
nagegaan word. Die Bukari bevolking, wat die oorspronklike inwoners was en die setel van
die Nefo'o altaar word beskrywe.
Hoofstuk drie bevat In oorsig van offerandes in Wes-Afrika, die anti eke Nabye Ooste en
Israel. Spesiale aandag word geskenk aan die offerande stelsels van die anti eke Israeliete.
Hoofstuk vier is In kort inleiding tot die Pentateug, met spesiale verwysing na die moderne
tendense in die studie van Pentateugverwante bronne en die teologiese uitgangspunte van die
skrywers. Dit word gedoen om die posisie van die boek van Levitikus, waarmee ons bowenal
gemoeid is, in die Pentateug te bepaal.
Hoofstuk vyf bied In kort inleiding tot die boek van Levitikus en gaan sy betekenis na teen
die agtergrond van die ander boeke Vall die Pentateug. Aandag word geskenk aan sekere
herhalende teologiese temas in die boek en die implikasies daarvan vir Levitikus 16. Hoofstuk ses bevat 'n sosio-retoriese interpretasie van die inhoud van Levitikus 16, met
spesiale verwysing na die instelling van die Versoendag en die offerande van die sondebok.
Spesifieke aandag word geskenk aan die rol van boetedoening in Levitikus 16.
Hoofstuk sewe vergelyk die sondebok offerande van Levitikus 16 en die Nefo'o ritueel van
die Bafut van Kameroen. Dit word gevolg deur 'n teologiese interpretasie van die Nefo'o
ritueel, 'n 'n opsomming van die praktyke en ook gevolgtrekkings.
Afrika-teoloe, wie se eie kulture oor 'n ryke mate van rituele praktyke beskik, het tot dusver
nie voldoende aandag aan 'n kontekstuele interpretasie van die Ou Testament geskenk nie.
Die Bybelse geloof moet steeds in naasbestaan met die tradisionele Afrika-gelowe en ander
kulturele praktyke staan. 'n Sekere kontekstuele interpretasie van die Ou Testamentiese
geskrifte word aan die hand gedoen. Seker aspekte, soos die Nefo'o altaar, wat midde in die
Bafut gemeenskap gelee is, kan met die ontmoetingstent van die Israeliete vergelyk word.
Ander punte van ooreenkomste en verskille tussen die Bafut en die anti eke Israeliete, sluit in
priesters, die gemeenskap, voorouers, en die vrylating in die woud van die lewendige bok wat
die sondes van die bevolking dra. Dus kan die Nefo'o ritueel as 'n analogie vir die
verduideliking van die Bybelse begrip van versoening in 'n Afrika-konteks aangewend word.
Levitikus 16 is nie slegs die kern van die hele boek van Levitikus nie, maar inderdaad ook
van die hele Pentateug (Torah). Versoening kan ook as die teologiese kern van die Ou
Testament van die hele Bybel gereken word. Daarom is dit noodsaaklik om hierdie begrip in
'n Afrika-konteks te kan kommunikeer met die aanwending van aile beskikbare
hermeneutiese hulpmiddele.
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Blind injustice : Jesus' prophetic warning against unjust judging (Matt 7:1-5)Chandler, Christopher N. January 2010 (has links)
This dissertation seeks to provide a plausible alternative to the consensus interpretation of Jesus' "do not judge" teaching in Matt 7:1-5. While the overwhelming majority of recent interpreters understand "do not judge" (7:1) and its concurrent sayings such as "take the log out of your own eye" (7:5) to promote a non-judgmental attitude, this monograph seeks to situate this block of teaching within a Jewish second-Temple judicial setting. To this end, an overview of the judicial system during the second Temple era is provided, after which it is argued that Matt 7:1-5 is the Matthean Jesus' halakhic, midrashic comment upon the laws for just legal judging in Lev 19:15-18, 35-36 by which he prophetically criticizes unjust legal judging. Jesus' brother James takes up this teaching in Jas 2:1-13, using it to exhort Jewish Christian leaders who judge cases within Diaspora synagogues/churches. Such an alternative interpretation of Jesus' "do not judge" teaching in Matt 7:1-5 matches well other passages in Matthew which likewise speak of judicial, brotherly conflict such as 5:21-26 and 18:15-35. Some early Christian writers who quote or allude to Matt 7:1-5 reflect a judicial understanding of these verses as well, often relating Matt 7:1-5 to Lev 19:15-18, 35-36 and/or drawing parallels between Matt 7:1-5 and one or more of the NT judicial texts which, this thesis argues, is related to it (Matt 5:21-26, 18:15-35; Jas 2:1-13).
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“The Kingdom of God cannot be inherited by ἀρσενοκοῖται! (1 Cor 6:9)” : Who are they, and why is Paul condemning them?Hedlund, Simon January 2015 (has links)
This paper will look at the interpretation and translation of ἀρσενοκοῖται (1 Cor 6:9) in the list of people who will not inherit the kingdom of God. The word is mentioned in 1 Cor 6:9-10, and it has been translated in ways going from “homosexual”, “men who lay with men” and “sodomite” to “a man who lets others use himself or who uses others for debauchery” and “pedophile”. By looking at the views on sexuality, and male same-sex sexuality in particular, pertaining the Greco-Roman society and the Jewish culture contemporary to Paul, and also paying attention to the textual context as well as the context of the congregation in Corinth, the study has its aim set on finding what the word might have denoted to the first readers in the congregation in Corinth, and to Paul. The goal, then, is not to find a translation of the word ἀρσενοκοῖται that is literal, but to find one that is as close to a dynamic equivalent as is possible. This goal will, hopefully, be attained by giving the translation to the modern reader that is the one most likely to connote the same ideas and emotional connotations as the Greek word did in its original context. As the meaning of words change with time and context, there is a need for a translation that can bridge the gap created by that shift of meaning. Building that bridge in the case of ἀρσενοκοῖται is the goal of this paper. When the meaning, or meanings, that is found most likely to have been attained by the ancient readers is found, there will be a critical evaluation of some of the modern translations (and some a bit older) of the word in 1 Cor 6:9 to see if there already exists a translation that can be said to reach the goal of dynamic equivalence, given the meaning that is found most plausible in this paper. The study will argue that that is not the case, and therefore also propose a new translation, one that is argued to be closer to dynamic equivalence than those that has been evaluated. This translation is ”Men who sexually exploit men to gain social powers”. / Denna uppsats undersöker översättningen och tolkningen av ordet ἀρσενοκοῖται, det ord som avslutar 1 Kor 6:9 och är del av en lista över dem som inte kan ärva Guds rike (6:9-10). Ordet har översatts på olika sätt genom tiderna, med förslag som sträcker sig från “homosexuella”, “sodomiter”, “män som ligger med män” till “en man som låter utnyttja sig eller utnyttjar andra till osedlighet” och “pedofiler”. Genom att titta på hur sexualitet, och främst då manlig homosexualitet, sågs i den grekisk-romerska och judiska kontexten på Paulus tid, samt studera ordets litterära kontext och församlingens kontext i Korint, är målet att utröna vad ἀρσενοκοῖται bar med sig för betydelser och konnotationer för Paulus och de första mottagarna i Korint. Vad ett ord betyder är inte alltid statiskt över tid och rum utan förändras ofta, om än gradvis. Det riskerar därför att uppstå en klyfta mellan det som ordet från början innebar samt uppfattades som att det innebar, och hur det uppfattas idag. Den här uppsatsens mål är att överbrygga den klyftan för ἀρσενοκοῖται genom att ta reda på vad det grekiska ordet innebar i sin ursprungliga kontext och sedan ge en översättning som på bästa möjliga sätt ger en modern läsare konnotationer som i högsta möjliga grad stämmer överens med de konnotationer som de antika läsarna fick när de mötte ordet. Detta innebär alltså att målet inte är att ge en bokstavlig översättning av ἀρσενοκοῖται, utan en dynamisk ekvivalent översättning, där läsaren så långt det är möjligt får möjligheten att uppfatta det de första läsarna uppfattade. När den, eller de, meningar det är mest troligt att ordet bar med sig i sin ursprungliga kontext är konstaterade, kommer en kritisk utvärdering utifrån den slutsatsen göras av ett antal moderna översättningar (och några lite äldre), för att se om det finns en existerande översättning som uppnår dynamisk ekvivalens. Det kommer visa sig att så inte är fallet, och en ny översättning kommer därför att föreslås: ”Män som sexuellt utnyttjar män för att vinna social makt”.
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L’amour de soi dans le contexte de la nouvelle créature. Une lecture synchronique d’inspiration narrative de Ga 5,1-17 (et, en partie, de Ga 2,19-21; 5,18-6,10 et 6,15).Joron, Stéphane 07 1900 (has links)
No description available.
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Comment en sommes-nous arrivés à « God Hates Fags » ? : analyse de la matrice des possibilités interprétatives de Lévitique 18,22 et 20,13Haskel-Martinez, Brandon 10 1900 (has links)
Historiquement et jusqu’à aujourd’hui, la Bible a été utilisée afin de justifier une homophobie, soit-elle religieuse ou laïque. Les passages de prédilection employés à cet effet sont le récit de Sodome et de Gomorrhe en Genèse (Gn) 19 et les interdits du Lévitique (Lv) en 18,22 et 20,13. Depuis au moins les travaux de Derrick Sherwin Bailey (1955), le récit de Genèse 19 est souvent interprété à travers le prisme du thème de l'inhospitalité au sein des traditions chrétiennes, plutôt qu’un interdit spécifique de l'homosexualité. En revanche, les extraits du Lévitique, en tant que textes de loi, présentaient un autre type d'autorité et ont eu droit à une réception distincte. Ainsi, selon une approche historique maximaliste, il serait considéré comme historiquement illégal pour un homme d'avoir des rapports sexuels avec un autre homme, sous peine de mort. Dans le cadre de ce mémoire, je propose d'explorer Lv 18,22; 20,13 et ses interprétations contemporaines, à partir d'une analyse exégétique et d’une excursion comparatiste en histoire des religions. En somme, quelles lectures pouvons-nous faire du Lévitique 18,22 et 20,13 concernant les relations sexuelles entre hommes à la lumière du contexte sociohistorique du Proche-Orient ancien ? / Historically and up to the present day, the Bible has been used to justify homophobia, whether religious or secular. The preferred passages employed for this purpose are the account of Sodom and Gomorrah in Genesis (Gen) 19 and the prohibitions in Leviticus (Lev) 18:22 and 20:13. Since at least the works of Derrick Sherwin Bailey (1955), the narrative of Genesis 19 has often been interpreted through the lens of the theme of inhospitality within Christian traditions, rather than as a specific prohibition of homosexuality. On the other hand, the Leviticus verses, as legal texts, held a different type of authority and received distinct reception. Thus, according to a maximalist historical approach, it would be considered historically illegal for a man to engage in sexual relations with another man, punishable by death. In the scope of this paper, I propose to explore Leviticus 18:22 and 20:13 and their contemporary interpretations through exegesis and a comparative excursion into the history of religions. Ultimately, what interpretations can we derive from Leviticus 18:22 and 20:13 regarding sexual relations between men in light of the sociohistorical context of the ancient Near East?
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The role of the priests in Israelite identity formation in the exilic/post-exilic period with special reference to Leviticus 19:1-19a / Rol van die priesters in die Israelitiese identiteitsvorming tydens die ballingskaps-/ na-ballingskapstydperk met spesiale verwysing na Levitikus 19:1-19aBeer, Leilani 07 1900 (has links)
Bibliography: leaves 289-298 / Source-criticism of the Pentateuch suggests that the priests (Source P) alone authored the
Holiness Code – the premise being that Source P forms one religious, literate and elite group
of several. Through the endeavor to redefine Israelite identity during the Neo-Babylonian
Empire of 626–539 BCE and the Achaemenid Persian Empire of 550–330 BCE, various
ideologies of Israelite identity were produced by various religious, literate and elite groups.
Possibly, the Holiness Code functions as the compromise reached between two such groups,
these being: the Shaphanites, and the Zadokites. Moreover, the Holiness Code functions as
the basis for the agreed identity of Israel as seen by the Shaphanites and the Zadokites.
Specifically, in Leviticus 19:1-19a – as being the Levitical decalogue of the Holiness Code,
and which forms the emphasis of this thesis – both Shaphanite and Zadokite ideologies are
expressed therein.
The Shaphanite ideology is expressed through the Mosaic tradition: i.e., through the Law;
and the Zadokite ideology is expressed through the Aaronide tradition: i.e., through the Cult.
In the debate between the supremacy of the Law, or the Cult – i.e., Moses or Aaron – the
ancient Near Eastern convention of the ‘rivalry between brothers’ is masterfully negotiated
in Leviticus 19:1-19a. / Old Testament and Ancient Near Eastern Studies / D. Phil. (Old Testament)
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