Thesis (D. Min.)--Westminster Theological Seminary, Philadelphia, 2005. / Vita. Includes bibliographical references (leaves 365-368).

M.A. / The emphasis of this study will be on the interpretation of the gender images and metaphors found in Ephesians. The use of metaphors in the ancient time and the influence thereof in the present-day interpretation of New Testament texts will be the main focus. The metaphor has been investigated in the theological, scientific and literary fields of study. Without becoming too involved in the arguments surrounding the use and meaning of metaphors, it is important to establish the relation between the metaphors used in Ephesians and the images of the ancient times. In the letter to the Ephesians two different bodies are being used as metaphors for the church, namely a male body in Ephesians 4:13 and a female body in Ephesians 5:27. The image of the body is being expressed through various body related metaphors in Ephesians. These metaphors are remarkable, because the church is being compared to the perfect male body of Christ, but also to the female body that should first be cleansed and sanctified before it can be presented to Christ as glorious without having a spot, wrinkle or blemish (Eph 5:26-27; Nortjé-Meyer 2003:735). It seems as if the ancient patriarchal and cultural view of the male and female bodies form the basis of the metaphors in Ephesians. The purpose of this study is to analyse, according to a feminist-critical reading, the metaphors of the body as well as other relevant metaphors in Ephesians that are used to portray the functioning of the church. The metaphors of Ephesians are being used within the context of the functioning of the church (male body) and the functioning of the household (female body). The cultural context of this letter portrays the male as the head of the female in the same way as Christ is portrayed as the head of the church. This view can no longer be maintained in a society where gender equality is a basic right. Traditional theological commentaries on Ephesians view these utterances of the author as authoritative and thus accept the male as the head of the female. The metaphor in Ephesians 1:20-23 that portrays Christ as the head of the body is related to the gender roles of Ephesians 5:22-33 by these commentaries. The conclusion is that the male should rule over the female in the same way that Christ rules his body, namely the church. The male is being portrayed as an exemplar of Christ and is therefore seen as the authoritative figure, the head and the ruler of his wife, children and servants. It is remarkable that these metaphors of Ephesians are still influencing the 21st century church. Women are still seen as the subordinates and the “others” lacking the authority of the man. The authoritative vii structures of today’s local churches are definitely still being influenced by the traditional interpretations of the gender images of Ephesians. The ancient Mediterranean society functioned according to a complex hierarchical structure that included patrons, clients, slaves as well as males, females and children. The principle of honour and shame formed the foundation of the social structure of this time. The male was responsible for the honour of his family and had to control the females and thus protect the family from shame. Status and class determined a person’s position in the ancient Mediterranean society. In the context of the New Testament texts the female’s identity was seen as inferior to the absolute dominance of the male. The early church was influenced by these cultural gender roles in the practice of their religion. Naturally the author too was influenced in the use of the metaphors portraying the image of the church. The interpretation of New Testament texts like Ephesians 5:22-33 cannot be done without considering the patriarchal culture of the ancient world and its influence on the authors and translators of the Bible. The interpretation of the Bible must be done in the context of the present day. The challenge of interpreting Ephesians is to understand the message without being blinded by the cultural patriarchal and hierarchical structures of the text. Different views are being held regarding the authorship or Ephesians. Divine authority was given to Ephesians due to the early church’s view that Paul was the author. Today, however, the authorship is being debated, and the more generally accepted view is that a follower of Paul wrote Ephesians. The patriarchal system that appointed the wife, child and slave as subordinate to the rule of the husband, father and master are being confirmed in Ephesians 5 and 6, while Paul abolished this hierarchical system in Galatians 3:28. These two chapters of Ephesians depict the author’s disapproval of female involvement in the community and especially in the religious activities, as was the case in Ephesus at the time. The author of Ephesians wanted to return to the traditional, patriarchal system and affirm the male as ruler over his household. He uses the strongest possible image to assist him in this purpose and compares the male to Christ as ruler and head of the church, thereby strengthening the male’s position of dominance. It seems as though Ephesians affirms the female’s position in the household, but at the same time excludes her from public responsibilities and leadership in the early church. This cultural, patriarchal image of the female is problematic and it is the purpose of this study to seek answers in this regard that are relevant for today’s church.

Thesis (MPhil (Afrikaans and Dutch))—University of Stellenbosch, 2006. / In this study the problems surrounding the source language orientated translation of metaphors in general, and more specifically the source language orientated translation of Biblical metaphors, is investigated. A new Afrikaans translation of the Bible will soon be undertaken. This translation is meant to be source language orientated. The translators responsible for the translation are in need of guidelines to ensure the effective source language orientated translation of metaphors. In the literature study a general overview of the phenomenon called ‘metaphor’ is given, in order to equip translators with the required theoretical knowledge to successfully identify, analyse and describe metaphors. It is followed by an overview of metaphor translation in general. The theoretical approach to metaphor translation of Dagut, Stienstra and Schäffner relies heavily on the difference between conceptual and linguistic metaphors. This approach is identified as useful for source language orientated metaphor translation. The background and translation principles of the Ou Afrikaanse Vertaling (OAV) and the Nuwe Afrikaanse Vertaling (NAV) are investigated after the literature study. The distinctive approaches of these two Bible translations are criticised by virtue of the knowledge gained from the literature study in the previous chapters. Furthermore, a working hypothesis regarding the source language orientated translation of metaphors is formulated. This hypothesis is tested during the empirical study by means of nine metaphors from the Psalms. The nine metaphors are translated using a model which analyses the metaphors and translates them in a source language orientated way. On the basis of the literature and empirical study, a series of conclusions are made. These are applicable to metaphor translation in general, as well as specifically source language orientated metaphor translation. Suggestions that apply specifically to the new Afrikaans translation of the Bible are also made.

Thesis (D. Min,)--Southwestern Baptist Theological Seminary, 1999. / Includes bibliographical references (leaves 289-308).

Thesis (doctoral)--Universität, Zürich, 2004. / Includes bibliographical references (p. 435-453).

This study examines the nature, function, and implications of Paul's Temple metaphors (1 Cor 3.16-17, 6.19-20; 2 Cor 6.14-7.1) and asks whether these metaphors indicate that the Jerusalem Temple has been superseded by the Christian community. Answers to this question have often relied upon the prioritization of particular backgrounds for Paul's language and the implementation of ideologically biased, interpretive models such as spiritualization. Issues arise in both these procedures due to the hermeneutical ambiguities involved in identifying metaphorical meaning. Our approach to Paul's Temple metaphors utilizes the analytical tools provided by Conceptual Metaphor Theory and calls for an awareness of these metaphors' early effective-history. Metaphors do not contain meaning but rather provide a conceptual structure that generates meaning through a hermeneutical act. Thus, in order to understand Paul's metaphors we must recognize not only their conceptual structures, but also how these structures have generated meanings and, as a result, how these meanings have shaped our interpretations of Paul himself. The historical setting of Paul's Temple metaphors is examined first in order to establish a set of assumptions and anticipations of meaning for when we encounter this type of language in this period. The public behaviour of the majority of Jews towards the Temple, as well as the presence of cultic criticisms, and conceptualizations in the Second Temple period demonstrate a widespread adherence to and support for the Temple. Turning to Paul's metaphors, we see how the Temple provides a conceptual model with which Paul can structure and reason about the status of both the community and body as indwelt and holy. While these metaphors do not suggest a deviation from Temple adherence, we demonstrate how they offer a set of conceptual and linguistic tools open to various interpretations and applications. We then examine a series of texts which highlight aspects of these metaphors' early effective-history: Ephesians 2.11-22, 1 Peter 2.4-10, Hebrews, and the Epistle of Barnabas. Through actualizing Paul's metaphors or by being associated with them, we observe how subsequent texts interpret, extend, and apply these metaphors to address their own particular questions. Awareness of this early effective-history reveals the semantic potential of these texts and allows us to reflect on the origins of some of our own interpretive tendencies, particularly those which lead us to supersessionist interpretations of Paul. Thus we conclude that a supersession of the Temple and its cult is not demonstrable from Paul's Temple metaphors as this is not the question these texts seek to answer. However, the conceptual framework provided by these metaphors places no observable hermeneutical constraints such that these texts could not be utilized in different historical circumstances to address the question of the validity of the Temple in relation to the Christian community. Observing how these metaphors provide conceptual structure and generate meaning enhances our understanding not only of Paul's texts, but also of ourselves as interpreters of Paul.

Please read the abstract in the 00front part of this document / Thesis (DD (New Testament))--University of Pretoria, 2007. / New Testament Studies / unrestricted

This dissertation examines the manner in which Benjamin Keach used metaphors in his published sermons. The first chapter provides a thorough introduction to the dissertation, including the research objective, methodology, and source materials. Chapter 2 concerns Keach's role as a preacher. In particular, the chapter assesses the formative influences upon Keach's preaching, including the political and religious environment of England in the mid-seventeenth century. Keach's preaching in rural Buckinghamshire as well as his pastoral ministry in London are explored. Chapter 3 contains a survey of Keach's published sermons. These messages are organized into three primary groups: pastoral, doctrinal, and parabolic. Each sermon or collection of sermons is examined for general themes and textual basis. Chapter 4 considers Keach's own understanding of metaphors in general, which is necessary in order to demonstrate the ways in which Keach employed metaphors and perceived the relationship of metaphor to the task of preaching. Keach's Tropologia contains substantial material pertinent to this investigation. Chapter 5 explores the various ways in which Keach interpreted specific metaphors, both metaphors from Scripture and those from his personal experiences. His interpretive method was informed heavily by a commitment to the authority of the Bible. Chapter 6 details the manner in which Keach specifically used metaphors, and his sermons provide many supporting examples. The use of established rhetorical criteria makes possible the task of locating, categorizing, and evaluating the material. Chapter 7 synthesizes the pertinent information from the previous chapters and draws specific conclusions from the research. These conclusions support the thesis of the study and bring the dissertation to an appropriate end. This work contends that Keach utilized metaphors in his sermons as a primary means to enable a greater understanding of the biblical text and to connect readily with the intellect and emotions of his audience. / This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from <a href="http://disexpress.umi.com/dxweb">http://disexpress.umi.com/dxweb</a> or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.

Thesis (DLitt)--Stellenbosch University, 2005 / ENGLISH ABSTRACT: A survey of the research on the Biblical Hebrew psalms of lamentation reveals a lack of attention paid to the divine images found in these poems. Previous studies, for the most part, focused on literary and stylistic aspects pertaining to the Psalms in general and the psalms of lamentation in particular. The competent reader will, however, notice that divine metaphors abound in these psalms. This study investigates the divine metaphors (nominal and verbal) in the Biblical Hebrew psalms of lamentation from a cognitive anthropological perspective. It is argued that the literary information in these poems is a cognitive representation of the psalmist's world. The various divine portrayals arise from the poet's cognitive organisation and utilisation of cultural information. The analysis of the metaphorical expressions affords the exegete insight into the cognitive world of the supplicant and the strategies employed by the one who offers praise and does not eschew lament. Some of the theoretical assumptions of cognitive anthropology are applied to a selection of psalms of lamentation (Pss. 7, 17, 31, 35, 44, 59, 74 and 80) as a means of illustrating how this approach can shed new light on the way the deity is depicted in the laments. To achieve this, each psalm is analysed both from a cognitive and literary perspective. The examination of the divine metaphors reveals the various cognitive strategies employed to portray Yahweh. It is shown that these recurring images result from the application of cultural models, conceptual metaphors and image-schemas. Given the soundness of the proposed hypothesis, this investigation arrives at the conclusion that a cognitive perspective on the divine representations in the Biblical Hebrew psalms of lamentation is indeed a worthy endeavour. / AFRIKAANSE OPSOMMING: "n Oorsig van die navorsing oor die klaagpsalms wys uit dat daar tot dusver nie baie aandag geskenk is aan die beelde wat in dié psalms gebruik word om na God te verwys nie. Vorige studies fokus meestalop die literêre en stilistiese aspekte van die psalms, in die algemeen, en die klaagpsalms in die besonder. 'n Kompetente leser sal egter gou die oorvloed van metafore vir God raaksien. Hierdie studie ondersoek die metafore vir God (nominaal en verbaal) in die klaagpsalms vanuit 'n kognitief antropologiese perspektief. Daar word geargumenteer dat die literêre informasie in hierdie gedigte 'n kognitiewe voorstelling van die psalmis se lewenswêreld daarstel. Die verskeie Godsvoorstellings spruit uit die digter se kognitiewe aanwending en organisasie van kulturele informasie. 'n Analise van die metaforiese uitdrukkings verskaf aan die eksegeet insig in die kognitiewe wêreld van die bidder en die strategieë wat die een gebruik wat God se lof besing, sonder om klag uit te sluit. Van die insigte van die kognitiewe antropologie word toegepas op 'n seleksie van klaagpsalms (Ps. 7,17,31,35,44,59,74,80) en daar word voorgehou hoe hierdie benadering nuwe perspektiewe bied op die wyse waarop die godheid voorgestel word in die klaagpsalms. Vir die doel word elke Psalm literêr en kognitief ontleed. Die ondersoek na die metafore met betrekking tot God lê die verskeie kognitiewe strategieë bloot wat gebruik word om Jahwe voor te stel. Daar word aangetoon dat hierdie terugkerende beelde die gevolg is van die toepassing van kulturele modelle, konsepsuele metafore en beeldskemas. Gegewe die oortuigingskrag van die voorgestelde hipotese, konkludeer die ondersoek dat 'n kognitief-antropologiese perspektief op die Godsvoorstellings in die klaagpsalms inderdaad 'n belangrike onderwerp van navorsing is.

Univ., Diss.--Trondheim, 2006.