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Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: This study is primarily concerned with responsible and considerate interpretations of the Bible as sacred book in faith communities. The question of poverty and its related issues compelled me to ask the question: how can the gospels be good news for Christians in impoverished communities in South Africa? It is the opinion of this study that method of interpretation is the crux of the matter when it comes to extracting good news from the Bible. In chapter one I propose that a social scientific approach in combination with feminist hermeneutics is a good method of interpreting biblical texts in impoverished communities. The social sciences help to place the text in its proper context and give the reader a point of connection between his or her social location and that of the text. Feminist hermeneutics seeks the marginalised and silent voices in the text with the aim of transformation on the contemporary context. In the second chapter of this study I explore the vital social values of the first century AD Mediterranean world as premise of the selected texts for exegesis (Luke 1:39-56 and 4:16-30). The third and fourth chapters form the exegetical corps of the study. In both I look at how the social values identified in chapter two influenced and shaped the texts. The latter part of both these chapters looks at a very specific feminist hermeneutical model which ultimately seeks transformation. Chapter three deals with Luke 1: 39-56 as pericope whilst chapter four deals with Luke 4:16-30. Chapter five focuses on the correlation of the findings in the exegesis of chapter three and chapter four. This chapter also gives some implications with concrete examples of a way forward from the interpretation of the text to the application of the text. I propose a Christian development of communities as a possible consequence of reading and interpreting the Bible through the lenses of a social scientific approach in conjunction with feminist hermeneutics. The last chapter, chapter six, is an overview and conclusion to this study. / AFRIKAANSE OPSOMMING: Hierdie studie is hoofsaaklik gemoeid met verantwoordelike en bedagsame interpretasies van die Bybel as die heilige boek in geloof-gemeenskappe. Die kwessie van armoede en verwante kwessies het my genoop om die vraag te vra: hoe kan die evangelies goeie nuus wees vir Christene in arm gemeenskappe in Suid-Afrika? Dit is die mening van hierdie studie dat die metode van interpretasie die kern van die saak is in die ontsluiting van goeie nuus uit die Bybel. In hoofstuk een stel ek voor dat 'n sosiaal-wetenskaplike benadering in kombinasie met feministiese hermeneutiek 'n goeie metode vir die interpretasie van Bybelse tekste is in verarmde gemeenskappe. Die sosiale wetenskappe help om die teks in sy behoorlike konteks te plaas en gee die leser 'n punt van verband tussen sy of haar sosiale ligging en dié van die teks. Feministiese hermeneutiek soek die gemarginaliseerde en stil stemme in die teks met die doel van transformasie in die hedendaagse konteks. In die tweede hoofstuk van hierdie studie ondersoek ek die belangrike sosiale waardes van die eerste eeu nC Mediterreense wêreld as uitgangspunt vir eksegese van die geselekteerde tekste (Lukas 1:39-56 en 4:16-30). Die derde en vierde hoofstukke vorm die eksegetiese korps van die studie. In albei het ek gekyk na hoe die sosiale waardes wat in hoofstuk twee geidentifiseer word, hierdie tekste beïnvloed en gevorm het. Die laaste deel van beide hierdie hoofstukke kyk na 'n baie spesifieke feministiese hermeneutiese model wat uiteindelik tot transformasie lei. Hoofstuk drie handel oor Lukas 1: 39-56 as perikoop, terwyl hoofstuk vier oor Lukas 4:16-30 handel. Hoofstuk vyf fokus op die korrelasie van die bevindinge in die eksegese van hoofstuk drie en hoofstuk vier. Hierdie hoofstuk gee ook 'n paar implikasies met konkrete voorbeelde van 'n pad vorentoe vanaf die interpretasie van die teks tot die toepassing van die teks. Ek stel 'n Christelike ontwikkeling van gemeenskappe voor as 'n moontlike uitkoms van die lees en interpretasie van die Bybel deur die lens van 'n sosiaal-wetenskaplike benadering in samehang met feministiese hermeneutiek. Die laaste hoofstuk, hoofstuk ses, is 'n oorsig en samevatting van die studie.

For those who have the courage to doubt, it can be said that the Bible which is highly regarded in Africa is not only an innocent book but also a guilty one because of the many social, political and religious evils that have bedevilled Africa from time to time and which it has condoned and has been used to sanction. Using postcolonial biblical criticism, and as a way of demonstrating that the entire Bible is another text of the empire, this thesis argues that imperial ideology promoted in Luke's socio-economic parables has contributed to another social evil i.e. the gap between the rich and the poor in Kenya. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2008.

The quest for the historical Jesus can be advanced by a consideration of disagreement scenarios recorded in the gospels. Such “conflicts” afford the opportunity not only to analyse the positions of the protagonists, but by comparing them, to better appreciate their relative stances. ¶ One area of disagreement that has remained largely unexplored is that between Jesus and the Pharisees over the “kingdom of God”. Indeed, “kingdom of God” formed the very foundation of Jesus’ preaching and thus ought to be the place where fundamental disagreements are to be found. As Luke 17:20-21 represents the only passage in the Gospels where the Pharisees show any interest in the kingdom of God, it forms the central hub of the thesis around which an account of the disparate beliefs of Jesus and the Pharisees on the kingdom of God is constructed. ¶ The main thesis is this. Luke 17:20-21 can best be explained, at the level of the Pharisees and Jesus, as betraying a fundamental disagreement, not in the identity of the kingdom of God, which they both regarded as primarily the Divine Royal Presence, i.e. God himself as king, but in the location of that kingdom. The Pharisees located the kingdom in the here-and-now, Jesus located it in heaven. Conversely, at later stages in the formation of the pericope, the pre-Lukan community identified the kingdom as the Holy Spirit located in individuals with faith in Jesus and the redactor identified the kingdom as Jesus, located both in the Historical Jesus and the Jesus now in heaven. ¶ Chapter 1, after the usual preliminary remarks, presents an analysis of Luke 17:20-21 as a chreia, a literary form ideally suited as the basis on which to compare the beliefs of the Pharisees and Jesus. The work of three scholars vital to the development of the main thesis is then reviewed and evaluated. By way of background, a portrait of the Pharisees is then presented, highlighting in particular, issues that will be of importance in later chapters. Finally, a section on the Aramaic Targums suggests that some targum traditions may be traced back prior to AD 70 and that these reflect the influence and beliefs of first century Palestinian Pharisees. ¶ Chapters 2 and 3 are a consideration of every instance of the explicit mention of God as king (or his kingship) and the Divine Kingdom respectively, in contemporary and earlier Jewish Palestinian literature and in Luke-Acts. A model of the kingdom of God is developed in these chapters that will be applied to Luke 17:20-21 in the next chapter. ¶ Chapter 4 presents a detailed exegesis of Luke 17:20-21, taking into account scholarship on the pericope since the last monograph (an unpublished dissertation of 1962) on the chreia. It offers a composition history of the pericope and measures previous exegesis against the view of the kingdom of God as developed in chapters 2 and 3. ¶ Chapter 5 presents a summary of the work that relates directly to Luke 17:20-21, some implications arising from the findings and, several possible avenues for future research.

I den här uppsatsen har jag undersökt hur Jesus förkunnelse om Guds rike kan förstås utifrån Lukasevangeliet. Att närstudera ett enda evangelium, och dessutom inte hela evangeliet utan bara fyra perikoper i det, innebär en mycket tydlig avgränsning. Värdet i att försöka förstå vad Jesus säger utifrån denna enskilda sammanhängande källa är att den kan ha ett större djup än en bild som sätts ihop av ett godtyckligt antal fragment från olika källor. I Lukasevangeliet nämner Jesus ordet rike med syftning på Guds rike över 20 gånger fördelat på 18 episoder. Med metoden diskursanalys har jag delat in dessa ställen i tre kategorier som jag kallar diskurs A, B och C. Diskurs A handlar om att Guds rike har högsta prioritet, men beskriver inte riket. Diskurs B beskriver på olika sätt hur Guds rike är. Diskurs C omtalar Guds rike som ett löfte. De fyra perikoper jag analyserar i detalj representerar på olika sätt de diskurser jag identifierat i evangeliet som helhet. Luk 11:1-4 hör till diskurs A, Luk 11:14-23 och Luk 17:20-21 till diskurs B, och Luk 22:24-30 till diskurs C. Traditionen att författaren till dubbelverket Lukasevangeliet och Apostlagärningarna är just Lukas går tillbaka till mitten av 100-talet. Verket utmärks av universalism och en viss syn på rikedom och fattigdom som antagligen kom från författarens församling i Antiochia. Där predikades evangeliet för icke-judar, och där fanns engagemanget i de fattiga och behövande. Det var viktigt att inte fastna i det världsliga livet och lockas att samla rikedomar. Lärjungaskapet skulle vara helhjärtat. När Jesus talar om Guds rike i Lukasevangeliet kan det låta som om det handlar om ett territorium. Men begreppet Guds rike, i grundtexten ἡ βασιλείατοῦΘεοῦ, betyder snarare Guds herravälde. Det är inte ett område eller en plats, utan ett tillstånd som är bestämt av att Gud regerar. Samtidigt är det omöjligt att härska i ingenstans, så det finns ändå ett underförstått territorium i begreppet. Det fanns en dubbelhet i uppfattningen om Guds rike på Jesus tid som innebar att det både var en aktuell tillämplig föreställning på världens aktuella situation och en eskatologisk föreställning. Genom en detaljexegetisk analys av grundtexten för varje perikop har jag nått fram till slutsatser om texternas teologiska budskap om Guds rike. Analysen av Luk 11:1-4 visar att Herrens bön innehåller en indirekt beskrivning av Guds rike som ett idealtillstånd. Gud förutsätts ha makten att få riket till stånd, men människornas vilja och aktivitet spelar också roll. Perikopen Luk 11:14-20 visar att Guds rike är där Gud verkar. Det kan vara här och nu. Gud verkar i Jesus när han befriar en man från en stum demon. Men han verkar inte bara i Jesus utan i alla som gör gott. I perikopen Luk 17:20-21 ställs frågan när Guds rike ska komma, och Jesus svarar på ett sätt som får det att verka inom räckhåll redan i nuet. I Jesus löfte till lärjungarna om jämlik gemenskap med honom själv i sitt eget rike i Luk 22:28-30 jämställer han sig själv med Gud. Han lovar en framtid i härlighet för dem som är honom trogna. Ett försök till syntes av de teologiska budskap som analysen av varje perikop lett fram till är att Guds rike enligt Lukasevangeliet verkar syfta på det alltigenom godas seger över det onda. Begreppet mister dock inte sin mångtydighet och gåtfullhet för det. Det analyserna främst bidrar till är att belysa grundtextens möjliga betydelser, som med nödvändighet begränsas i varje översättning. / In this thesis I have examined how Jesus' proclamation of the kingdom of God can be understood from the Gospel of Luke. A close examination of a single gospel, and moreover not the whole gospel but only four pericopes in it, narrows the scope considerably. The value in trying to understand what Jesus is saying based on this single coherent source is that it can have a greater depth than the picture put together by any number of fragments from different sources. In Luke's Gospel Jesus mentions the word kingdom as referring to the Kingdom of God over 20 times, in a total of 18 episodes. With the method of discourse analysis, I have divided these occurrences into three categories which I call the discourse of A, B and C. Discourse A is about the kingdom of God having the highest priority, but there is no description of the kingdom. Discourse B describes the kingdom of God in some way. Discourse C mentions the kingdom of God as a promise. The four pericopes I analyze in detail, in different ways represent the discourses I have identified in the gospel as a whole. Lk 11:1-4 belong to discourse A, Lk 11:14-23 and Lk 17:20-21 to discourse B, and Lk 22:24-30 to discourse C. The tradition that the author of the double work of Luke-Acts is precisely Luke, goes back to the mid 100's. The work is characterized by universalism and a certain vision of wealth and poverty that probably came from the author's congregation in Antioch. There the gospel to non-Jews was preached, and there was commitment in the poor and needy. It was important not to get caught up in the worldly life and be tempted to accumulate wealth. Discipleship should be wholehearted. When Jesus speaks of the kingdom of God in the Gospel of Luke, it may sound as if it is about a territory. But the concept of the kingdom of God, in the original text ἡ βασιλεία τοῦ Θεοῦ means rather God's dominion. It is not an area or a place, but a state that is determined by God's reign. At the same time, it is impossible to rule ”nowhere”, so there is still a territory implicit in the concept. There was a duality in the perception of the kingdom of God in Jesus' time, which meant that it was both a way of conceiving the world's current situation and an eschatological concept. Through a detailed exegetical analysis of the basic text for each pericope I have reached conclusions on the theological message of the kingdom of God in the texts. The analysis of Lk 11:1-4 shows that the Lord's Prayer contains an indirect description of God's kingdom as an ideal state. God is assumed to have the power to bring the kingdom into being, but the human will and activity also plays a role. Pericope Lk 11:14-20 shows that God's kingdom is where God is at work. It can be here and now. God works through Jesus when he frees a man from a dumb demon. But he doesn't only work through Jesus but through all who do good. In pericope Lk 17:20-21 the question of when the kingdom of God will come is asked, and Jesus responds in a way that makes the kingdom seem within reach already in the present. In Jesus' promise to the disciples of equal fellowship with him in his own kingdom in Lk 22:28-30, he equates himself with God. He promises a future of glory for those who are faithful to him. An attempt at a synthesis of the theological messages that the analyses of the four pericopes led to, is that the kingdom of God according to the Gospel of Luke seems to refer to the victory of the perfect good over evil. The concept of the kingdom remains ambiguous and mysterious. What the analyses contribute to is mainly highlighting the possible meanings of the received text, which are inevitably limited in each translation.

Erfurt, Univ., Diss., 2003.

Bibeln är skrivet med ett androcentriskt synsätt. Den är skriven av män, om män och för män. Detta leder till att kvinnorna i biblen är beskrivna utifrån ett manligt perspektiv. I denna uppsats undersöks hur kvinnorna i Lukasevangeliet porträtteras samt hur kvinnobilden som framträder gestaltas i kvinnan som tvättar Jesus fötter i Luk 7:36-50. Detta görs utifrån ett feministiskt synsätt och med en kritiskt granskning av hur detta har uttryckts i tolkningen av perikopen i och med att kvinnan tolkas som prostituerad, trots att detta inte nämns i texten. uppsatsen undersöker frågorna "Hur ser kvinnobilden ut i Lukasevangeliet och hur gestaltas detta i Luk 7:36-50?" samt "Varför har kvinnan i Luk 7:36-50 tolkats som prostituerad?"

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Orange juice is a relevant contribution to the Brazilian economy, as long as five glasses of orange juice consumed in the world, three are produced in Brazil. For the purpose of increase the production of fruits and, consequently, juices, there is a growing concern about the presence of pesticide residues in food, so monitoring by analytical methods is required in order to ensure consumer s health. This study shows the validation of an analytical method for the determination of nine fungicides in natural and processed orange juices by UPLC-MS/MS. The extraction procedure used was the modified mini-Luke method. Developed in 1975, it was modified in later years and has been used to monitor the presence of pesticides in non-fatty matrices such as fruits and vegetables. The method consists of adding 30 mL of acetone followed by 60 mL of 1:1 (v/v) mixture of petroleum ether and dichloromethane to 15 g of sample. After homogenization and centrifugation, an aliquot of 1.2 mL was transferred into tubes and evaporation led to a water bath to near dryness. The residue was reconstituted in 1 mL of methanol containing 0.1% acetic acid and analyzed by UPLC-MS/MS. The parameters evaluated for the validation were: calibration curve and linearity, limit of detection (LOD), limit of quantification (LOQ), accuracy (as recovery%), precision (as RSD %) and selectivity (as matrix effects%). The results were satisfactory for all parameters, thus showing that the modified mini-Luke extraction method was effective to extract the studied fungicides in natural and processed orange juices. In the range of concentration studied, the method was linear. The method LOQ were 10, 20 and 50μg kg-1 for six, two and one fungicides studied, respectively. It is noted that these values are the same or below the values of the maximum residue limits (MRL) established by Brazilian, American and European laws, indicating that the method can be used worldwide to determine the nine fungicides studied in orange juice.It can be inferred that the method is selective, as long as this parameter was assessed from the matrix effects. It was negative for most of the fungicides studied and all values remained in the range -20 to +20%, not influencing the results. The analyzed fungicides, show average recoveries between 70 and 120%, only excepting thiophanate - methyl and carbendazin. The thiophanate-methyl presented values below 70% when spiked at concentrations of 10 and 20 μg kg 1 and carbendazim presented values above 120% when spiked at concentrations of 10 μg kg 1. The extraction method, combined with modern chromatographic technique for the determination of analytes, were effective for the analysis of pesticide residues in orange juice. / O suco de laranja representa uma contribuição relevante para a economia brasileira, uma vez que, de cada cinco copos de suco de laranja consumidos no mundo, três são produzidos no Brasil. A fim de aumentar a produção de frutas e, consequentemente, de sucos, também é verificado um aumento na preocupação quanto à presença de resíduos de agrotóxicos em matrizes alimentares, fazendo-se necessário o monitoramento, através de métodos analíticos para, assim assegurar a saúde do consumidor. Neste estudo, foi validado um método analítico para determinação de nove fungicidas em sucos de laranja natural e processado por UPLC-MS/MS. Para a extração dos fungicidas da matriz, utilizou-se o método denominado mini-Luke modificado. Desenvolvido no ano de 1975, sofreu algumas modificações nos anos posteriores e tem sido utilizado para monitorar a presença de agrotóxicos em matrizes não gordurosas como frutas e vegetais. O método consiste na adição de 30 mL de acetona, seguidos de 60 mL da mistura 1:1 (v/v) de éter de petróleo e diclorometano em 15 g de amostra. Após homogeneização e centrifugação, foi retirada uma alíquota de 1,2 mL do extrato, que após evaporação, foi ressuspendido em 1 mL de metanol acidificado com 0,1% de ácido acético e analisado por UPLC-MS/MS. Os parâmetros avaliados para validação do método foram: curva analítica e linearidade, limite de detecção (LOD), limite de quantificação (LOQ), exatidão (recuperação%), precisão (RSD%) e seletividade (efeito matriz%). Os resultados obtidos foram satisfatórios para todos os parâmetros avaliados, mostrando desta forma, que o método de extração mini-Luke modificado foi eficaz para extrair os fungicidas estudados em sucos de laranja natural e processado. Na faixa de concentração estudada, o método mostrou-se linear. Os valores de LOQ do método foram de 10, 20 e 50 μg kg-1 para seis, dois e um fungicidas estudados, respectivamente. Salienta-se que estes valores são iguais ou inferiores aos valores dos limites máximos de resíduos (LMR) estabelecidos pelas legislações brasileira, americana e européia, indicando que o método pode ser empregado a nível mundial para determinar os nove fungicidas estudados em sucos de laranja. Pode-se afirmar que o método é seletivo, uma vez que este parâmetro foi avaliado a partir do efeito matriz, o qual para a maioria dos fungicidas estudados foi negativo, e todos os valores permaneceram na faixa de -20 e +20%, não influenciando os resultados. Os fungicidas estudados apresentaram valores de recuperação dentro da faixa de 70 a 120% com exceção do tiofanato-metílico e do carbendazim. O tiofanato-metílico apresentou valores abaixo de 70% para os níveis de fortificação de 10 e 20 μg kg-1 e o carbendazim, valores acima de 120% para o nível de fortificação de 10 μg kg-1. O método de extração, aliado com a técnica cromatográfica para determinação dos analitos, mostraram-se eficientes para a análise de resíduos de agrotóxicos em sucos de laranja.

“Who is the Christ?” The question of Jesus’ identity, as depicted in the New Testament, was crucial in the early church. In Luke, it is linked with leadership and the various conflicts that he faced with the “systems” of Luke’s gospel, namely; the Roman elite, the Jewish elite and the Jewish peasantry. From an etic viewpoint, the context of Luke’s gospel indicates that Jesus’ leadership was that of conflict, rejection and opposition. Therefore, three basic issues showcase the content of this study: leadership, conflict and identity, with specific reference to the micro narrative in Luke 9:18-22. Nowadays, leaders are sometimes opposed because of many reasons: inequality of resources, incompatible interests, ideology, inefficiency, the leader’s identity and the inability or inexperience in handling conflict and opposition. Jesus was not exempted from this. The failure to understand him in terms of his identity and mission was the stimuli for the conflict he encountered. Unfortunately previous studies in Luke have only fairly established a link between Jesus’ identity, his leadership and conflict. Even when they do, it is not approached from a social scientific perspective, that is, a reading that takes the social dynamics of first-century Palestine seriously. Also, none of such studies have been applied to the African context. This study aims at filling these gaps, by applying the results from some conflict and leadership theories to the African context. The application of these models helps to diagnose, explain, interpret and narrow the chasm between leadership and conflict within the African society. It enables leaders not to dread conflict, but to use conflict when it occurs as a positive ingredient to societal change and innovation. Three conclusions emerge from the question of Jesus’ identity in the dialogue of Luke 9:18-22. From an emic perspective, the Christ is an enigmatic figure in Luke’s gospel. From an etic reading, he is the Christ of reform and social transformation. From an African standpoint, he is the Christ of empowerment and development. The examination of some African models for the understanding of Jesus’ identity reveals that Jesus has been refashioned according to African understanding. This approach has definitely made Jesus African-like. There is need for relevant Christology to be conscious that the definition of Jesus as the Christ of God does not become a barrier of separation between individuals of differing contexts. Jesus’ identity is contained in the connection between his person and his suffering, rejection, death and eventual resurrection (Lk 9:22). The dialogue in Luke 9:18-22 further proposes two ways in understanding Jesus’ leadership, his identity and conflict in the Gospel – spontaneous and community participatory theology. Leadership is risk, conflict and opposition by definition. Conversely, poor leadership is scaring, aggressive and destructive. Hence, effective leadership entails mutual acceptance, perseverance and a better management and appreciation of conflict and opposition. In response to the current stalemate of misery and despair, this study postulates that a proper definition, understanding and interpretation of Jesus as the Christ is a solution to contemporary problems of leadership crisis in Africa and the world. / Thesis (PhD)--University of Pretoria, 2010. / New Testament Studies / unrestricted

This thesis argues that the best genre parallel for the Acts of the Apostles is collected biography. This conclusion is reached through an application of ancient and modern genre theory and a detailed comparison of Acts and collected biographies. Chapter 1 offers prolegomena to this study and further delineates the contours of the thesis. Chapter 2 provides an extensive history of research, not only to provide the context and rationale for the present work, but also to indicate some of the shortcomings of previous investigations and the need for this present study. Chapter 3 presents the methodological perspective for this exploration. Making use of ancient and modern genre theory, I propose that scholars need to understand genre as a dynamic and flexible system that is culturally influenced and highly adaptable. In Chapter 4 I trace the diachronic development of ancient biographies, describe different sub-divisions, and note the strong, enduring relationship between biography and history. In evaluating the development of biography as a whole, there appears to be a distinct preference by ancient biographers for collected biographies. Chapters 5 to 7 interpret Acts in light of its possible relationship with collected biographies. Chapter 5 provides a detailed comparison of the structural and content features of history, novels, collected biographies, and Acts. Overall, this chapter argues that the structural and content features of Acts are most strongly related to the genre of biography and, secondarily, to history. Chapters six and seven evaluate Acts as a modified collected biography, identifying notable similarities in content features, structure, and endings. Chapter 8 summarizes and concludes the thesis, along with a brief mention of avenues for future research. Related literary investigations, such as a list of literary topoi references in biographies, biographies referenced by Diogenes Laertius, and a full discussion of biography’s adaptability in the first century (modelled by Plutarch and Philo), are treated in appendices.