Thesis (S.T.M.)--Trinity Lutheran Seminary, 2000. / Includes bibliographical references (leaves 89-95).

Thesis (Ph.D.) - University of St Andrews, April 2010.

Thesis (Ph. D.)--University of Washington, 2007. / Includes bibliographical references (leaves 377-391).

No description available.

M.A.

In this study, the transfer of culture in the translation of the isiNdebele New Testament has been investigated. This has been done on the basis of the hypothesis of this study that the transfer of cultural entities from the source text into the South African indigenous languages has not been satisfactorily dealt with. The methodology followed is a literary study, analysing the existing literature by comparing the source text i.e. the Good News Bible and the target text i.e. the isiNdebele New Testament. This was done through the Descriptive Translation Studies theory. Personal interviews were also conducted with different informants. The information to support this hypothesis is expounded in five chapters. Chapter one explains the background to the research and the research problem. Chapter two deals with the historical overview of Bible translation with specific reference to the translation of the Bible into the South African indigenous languages. This chapter puts the Good News Bible as the source text and the isiNdebele New Testament as the target text in their respective historical and literary context in order to compare them. The historical overview of Bible translation is discussed in two categories. The first category deals with the general overview of Bible translation from the first Great Age when the Bible was translated for the first time into the Greek language. The second category includes the Second up to the Fourth Great Age including the missionary period in South Africa in the early 19th century. Chapter three discusses the cultural context, translators and the intended readership of the source text by comparing them with those of the target text. This is done in terms of the Descriptive Translation Studies theory whereby the source text and the target text need to be put in their respective historical, social and cultural contexts in order to examine what transpired in the translation. Furthermore the translation theories and strategies employed in the translation of the isiNdebele New Testament have been discussed with illustrative examples from the text. Chapter four concentrates on the cultural entities and how they are transferred into the isiNdebele New Testament. Based on the Descriptive Translation Studies theory the following tertium comparitionis has been used: A comparison between the Good News Bible and the isiNdebele New Testament in terms of: - Aspects of culture used as the tertium comparitionis (basis for comparison) <ul> <li>1. Ecology</li> <li>2. Material culture</li></ul> <ul> <li>2.1 clothing</li> <li>2.2 utensils and artefacts</li></ul> <ul> <li>3. Social culture</li></ul> <ul> <li>3.1 gestures</li> <li>3.2 idiomatic expressions</li> <li>3.3 naming</li> <li>3.4 lifestyle</li> <li>3.5 way of showing respect</li></ul> <ul> <li>4. Social organizations-political, administrative and religious</li></ul> <ul> <li>4.1 political terms</li> <li>4.2. economic terms</li> <li>4.3 religious terms</li> <li>4.4 historical names</li></ul> Chapter five is a general conclusion which broadly deals with the hypothesis of this research; namely that the transfer of cultural entities has not been thoroughly dealt with in the translation of the Bible into the South African indigenous languages, with specific reference to the isiNdebele New Testament. Suggestions for the way forward have been expounded. / Dissertation (MA)--University of Pretoria, 2012. / African Languages / unrestricted

Thesis (Ph.D.)--Boston University / The problem of this dissertation is Paul's weakness in II Corinthians 10-13 as the polemical issue upon which the legitimacy of his apostleship depended. In this investigation, the Pauline polemic is regarded as the basic perspective from which both Corinthian theology and Pauline theological motifs are to be examined. The approach taken to the problem, therefore, is distinguished from attempts to reconstruct Corinthian theology as well as from motif-research in Pauline theology. "Weakness" in II Corinthians 10-13 was the term which the Corinthians used for the purpose of characterizing Paul's apostleship, and only in this sense did it become a polemical issue. This characterization of Paul originated from his missionary stance which was expressed in his words and conduct. Though his opponents in Corinth highly esteemed pneumatic demonstrations, it is not likely that Paul was regarded as weak because of his inability to perform them. His claim of equality with the so-called superlative apostles is supported with his reminder to the Corinthians of his previous ministry. [TRUNCATED] / 2031-01-01

No abstract available / Thesis (PhD)--University of Pretoria, 2013. / gm2013 / Biblical and Religious Studies / Unrestricted

Thesis (Ph.D.)--Boston University / The recent discovery of documents at Qumran has provoked renewed interest in the possibility of Jewish influence on primitive Christianity in several areas. The purpose of this dissertation is to describe historically Jewish and Christian disciplinary procedures, particularly excommunication, in order to determine whether the practice of the church indicates indebtedness to pre-Christian Judaism. Since an important excursus, der Synagogenbann, in the Kommentar zum Neuen Testament aus Talmud und Midrasch by H. Strack and P. Billerbeck is frequently referred to in works on church discipline, a secondary purpose of the dissertation is to examine the methodology and results of the excursus. The investigation covers the Old Testament, the Apocrypha, the Pseudepigrapha, the Manual of Discipline, the Damascus Document, rabbinic literature, the New Testament, and the Apostolic Fathers. The curses alah, arar, qalal, and especially herem, were used (often by intimidation)in the Old Testament to maintain moral and spiritual standards. Since anathema is the usual translation in the Septuagint for berem, its use in its classical setting is examined. In addition to the curse, the threat of immediate punishment or future divine judgment was employed to guard the purity of the worship of Yahweh. In the literature of the Intertestamental period, all traces of punishment have disappeared from the Apocrypha and the Pseudepigrapha, except for the mention of the curse in a few poetic passages. However, an elaborate system of punishment is found in the Qumran literature. Further evidence of the practice of excommunication in this period is revealed in the rabbinic material. In IQS and CD the punishment for sins generally depended on whether the sins were considered to be against an individual or the community as a whole. Mild punishment was reserved for social infractions against one's neighbor, but irrevocable expulsion was the sentence for sins thought to have been prompted by an attitude that was not sympathetic with the ideals of the group. The conclusions of the excursus, der Synagogenbann, must be revised by giving closer attention to the problem of chronology. The synagogue at the time of Jesus knew of only one ban, the niddui. The shammatha, as a disciplinary measure, was an interchangeable term with niddui, but was confined to the Babylonian Jews. Herem probably did not appear as a term for excommunication in the synagogue until the third century. The principal reason for the pronouncing of the niddui was to safeguard the halakhah. The practice of excommunication in the New Testament and the Apostolic Fathers scarcely appears, and the use of the curse as a means of discipline does not occur at all. The first Gospel shows that even though Matthew conceived of the church as a corpus mixtum, judgment was properly a (divine) matter for the future. The mark of a Christian in the church was a readiness to forgive an offending brother. In the crucial Pauline passages excommunication has no prominent place. Paul's use of anathema bore little relationship to church discipline. In the remainder of the New Testament and the Apostolic Fathers a spirit of restraint with regard to excommunication characterized the early Christian movement. Thus, members in good standing were to take note of offenders, rebuke them, pray for them, invite and receive them back if they repented. Despite the conclusion that Judaism and the church exercised considerable restraint in the matter of discipline, one cannot claim with certainty the dependence of the church on known Jewish disciplinary practices.

The tension between the Ndebele and Shona people dates back to the precolonial era and this has been one of the major threats to Zimbabwe’s peace. Ethnic tensions have resulted in the loss of thousands of lives since the country’s independence, especially during the Entumbane clashes and Gukurahundi massacres. The government has in several ways, tried to bring social cohesion between the two with limited success. Four examples are: the initiatives done through the 1980 reconciliation pronouncement by Prime Minster Robert Mugabe, 1987 Unity Accord between PF ZAPU and ZANU PF, the Government of National Unity, and the Commission on National Healing and Reconciliation of 2008. The failure may be attributed to amnesia and the unwillingness to repent from past evils by the perpetrators. Seemingly, the major problem may be attributed to the fact that interested parties often played the mediatory role; and one cannot objectively be both player and referee. In addition, over the years, the church through her ecumenical bodies has tried to build bridges between the two but the efforts were also fruitless due to the unwillingness by the government to take recommendations from the church and civic organisations. The thesis proposes Pauline ethics regarding reconciliation in the Corinthian correspondence as inspiration for social cohesion between the Ndebele and Shona tribes. As hermeneutical tools, Paul’s key symbols such as Christ, the Cross of Christ, Ambassador, New Creation, and Baptism shall be deployed as epistemological lenses in promoting identity tags that go beyond ethnicity. I propose that, for these symbols to be effective, the following recommendations should be taken seriously; setting up of the Truth and Reconciliation Commission (TRC), refraining from using ethnic offensive language, introduction of Ndebele and Shona languages in primary and secondary schools in the provinces dominated by these two ethnic groups, substituting ethnic provincial names with neutral ones, substituting ethnic registration system of people with a neutral one, and the devolution of power. / Thesis (PhD)--University of Pretoria, 2018. / Biblical and Religious Studies / PhD / Unrestricted