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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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A socio-rhetorical analysis of Romans 7 : with special attention to the lawLee, Chul Woo 27 August 2012 (has links)
Thesis (DTh)--Stellenbosch University, 2001 / ENGLISH ABSTRACT: This study aims to interpret Romans 7 with special reference to the law. Both Romans 7 and
the law in Paul are very difficult to understand. However, both are important for an
understanding of Pauline theology and the gospel. In the past historical critical analyses were
usually done in order to solve problematic passages like Romans 7 in Paul's letters. In this
study a socio-rhetorical analysis is utilized.
To start with, previous research is briefly dealt with in order obtain an overall picture of the
understanding of the law in the past. From this overview more than ten problem areas are
identified. Then, socio-rhetorical analysis is briefly explained. This is a multi-dimensional and
multi-disciplinary method developed by Vernon Robbins, which sees the text as having
various textures. In this research the method is utilized with some modifications.
In chapter 4 the macrostructure of Romans is established by means of epistolary analysis and
rhetorical analysis. Next, Rom. 7 is established as a rhetorical unit within Rom. 5-8 as the
broader co-text of Rom. 7. After that the rhetorical situation of Romans is discussed, as well
as some of Paul's rhetorical devices and styles. Finally, the rhetorical species of Romans is
determined as deliberative rhetoric.
From chapters 5 to 7, Rom. 7 is analyzed, using different textual analyses. In an analysis of
inner texture repetitive-progressive texture, opening-middle-closing texture, and
argumentative texture are discussed. Here an enthymemic analysis is used in order to chart
Paul's argumentative flow of thought. From this it is concluded that Rom. 7: 1-6 is an analogy,
which is an important tool for argumentation, and that the present tense in Rom. 7:14-25
functions as part of a combination of autobiographical-typical-rhetorical features for the
purpose of argumentation.
In the analysis of intertexture the scriptural intertexture is investigated: recitation with
omission and thematic elaboration. In the cultural intertextual analysis some Jewish cultural
intertextures are noted, namely, Rom. 7:8-10 as an allusion to both Gen. 3 and Exod. 3, Paul's
usage of the "1," the law, slavery image, and the evil inclination. It is also interesting that
Rom. 7: 15 & 19 and the "I" are allusions to Greek tragedy, sin as power, and slavery as Greco-Roman cultural intertexture. In analyzing the social intertexture it can be concluded
that the marriage analogy is closer to Jewish marriage than to Greco-Roman marriage.
The final analysis is an investigation of the theological texture. Here salvation history and the
covenant of God are first dealt with in order to get to grips with Paul's theological world.
Then, Pauline hamartiology, anthropology, and finally, nomism are investigated. The
conclusion is that VOl-lOS' in Rom. 7 mostly denotes the universal moral law of God, both
written and unwritten, not just the Mosaic law; though in some cases it denotes "principle" or
"rule" as in vv. 21-25. Rom. 7 as a whole is a refutation of the objection or misunderstanding
that might be raised regarding Paul's statements of the law in previous chapters. In Rom. 7
Paul elaborates the relationship between believers and the law, and the function of the law in
relation to sin in an unregenerate person. In so doing, he vehemently denies that the law is sin,
and vividly indicates the function of the law using his own experience. / AFRIKAANSE OPSOMMING: Hierdie navorsing fokus op Rom. 7 met spesifieke verwysing na die wet. Hoewel sowel die
wet by Paulus en Rom. 7 moeilike onderwerpe is om te verstaan, is beide van besondere
belang vir In verstaan van die teologie van Paulus en die evangelie. In die verlede is
gewoonlik van histories-kritiese studies gebruik gemaak in die bestudering van sulke
probleme. Hier word van In sosio-retoriese benadering gebruik gemaak.
Daar word eers aandag gegee aan vorige navorsing om In beeld te kry van die wyse waarop
die wet in die verlede verstaan is. Na aanleiding van hierdie oorsig word meer as tien
probleemareas geidentifiseer. Vervolgens word In kort uiteensetting van sosio-retoriese
analise gegee. Dit is In multidimensionele en multidissiplinere benadering wat deur Vernon
Robbins ontwikkel is en wat In teks as In hegte eenheid van verskillende teksture sien. In
hierdie studie word hierdie metode gebruik, ofskoon met In paar aanpassings.
Die makrostruktuur van Romeine word in hoofstuk 4 met behulp van In epistolere en retoriese
analise nagegaan. Daarna word Rom. 7 as In retoriese eenheid binne Rom. 5-8 as die breer
ko-teks van Rom.7 aangedui. Vervolgens word die retoriese situasie van Romeine asook
bepaalde retoriese tegnieke en strategiee van Paulus bespreek. Die standpunt word ingeneem
dat Romeine as deliberatiewe retoriek beskou moet word.
In hoofstukke 5 tot 7 word die verskillende teksture van Rom. 7 aan die orde gestel. Die
herhalend-progressiewe tekstuur, begin-middel-slot tekstuur en die argumentatiewe tekstuur
word ondersoek om die interne tekstuur vas te stel. In Analise van die ethumeme in die teks
lewer ook In bydrae om die vloei van die argument te kan volg. Hieruit volg dat Rom. 7:1-6
as In analogie beskou moet word, wat In belangrike rniddel in argumentasie was. Verder kan
afgelei word dat die teenswoordige tydsvorm in Rom. 7: 14-25 In onderdeel is van die
kombinasie van outobiografies-tipies-retoriese kenmerke wat in argumentasie gebruik word.
In die bestudering van die intertekstuur word aandag aan die volgende voorbeelde van
skriftelike intertekstuur gegee: resitasie (met weglatings) en die uitbou van In tema. By die
bestudering van die kulturele intertekstuele analise kom voorbeelde van Joodse intertekstuur
aan die orde: Rom. 7:8-10 as toespeling op Gen. 3 en Eks. 3, Paulus se gebruik van die "ek", die wet, die beeld van slawe en die bose begeerte. Verder kan Rom.7:15, 19 en die "ek" as
toespelings op Griekse tragedies, die sonde as mag, en slawemy as Grieks-Romeinse kulturele
intertekstuur gesien kan word. Wat die sosiale intertekstuur betref word bevind dat die
analogie van die huwelik meer verwantskap met die Joodse huwelik as met die Grieks-
Romeinse huwelik vertoon.
Ten slotte word die teologiese tekstuur ondersoek. Eers word aandag gegee aan die
heilsgeskiedenis en die verbond van God om In begrip van die teologiese wereld van Paulus te
verkry. Daama word die hamartologie, antropologie en ten slotte die wet by Paulus
ondersoek. Daar word bevind dat VOl-lOS" in Rom. 7 meestal die universele morele wet van
God, geskrewe en ongeskrewe, en nie net die wet van Moses nie, aandui. In bepaalde gevalle,
soos in Rom.7:21-25, beteken dit "beginsel" of reel." Rom.7 is in sy geheel'n verwerping van
die beswaar of misverstand wat na aanleiding van Paulus se uitsprake oor die wet in die
vorige hoofstukke kon ontstaan het. Paulus stel in Rom.7 die verhouding tussen gelowiges en
die wet aan die orde asook die funksie van die wet met betrekking tot sonde by die
onbekeerde. Op hierdie wyse ontken hy ten sterkste dat die wet sonde is terwyl hy ook die
funksie van die wet met behulp van sy eie ervaring uitbeeld.
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A socio-rhetorical interpretation of Genesis 1-3 from a Korean female perspectiveLee, Soon-Im 03 1900 (has links)
Thesis (DTh)--Stellenbosch University, 2002 / ENGLISH ABSTRACT: Traditionally, Gen 1-3 has been interpreted as a text that supports male superiority and
female inferiority as the will of God. This dissertation aims to establish a more
constructive interpretation one that is more responsible and accountable to the readers of
the Korean Presbyterian Church in particular. Consequently, I have dealt with various
interpretations ofGen 1-3 from male and female perspectives.
Because the mam Korean religions of pre-Christianity (Shamanism, Buddhism and
Confucianism) have been identified as possible major influential elements that would
have had an impact on Korean male centred interpretations of Gen 1-3, this study begins
by analysing Korean worldviews and their influence on the formation of the theological
tradition in the KPc. These elements are then investigated in terms of the significant
impact they had upon the interpretation of Gen 1-3 in the KPC and this demonstrates how
an individual view of the Scriptures could bring about different results within the KPC
itself. An alternative interpretation of Gen 1-3 from a feminist perspective is discussed as
part of the solution to promote justice for female readers. Although feminist readings
would reduce the oppression of female readers, we analyse how another possibility of
oppression, directly opposed to female oppression, could arise.
To avoid another biased interpretation of Gen 1-3 ant to establish an interpretation of Gen
1-3 that is more ethically accountable to both genders, an attempt is made to read the text
by means of a method that has an interdisciplinary nature in terms of dealing with the
text. The socio-rhetorical criticism of Vernon Robbins is chosen and inner, and inter-,
ideological and theological textures of Gen 1 are identified.
Although the Creation texts exhibit their cultural connection, a socio-rhetorical reading of
Gen 1 is not concerned with a specific order for man and woman in God's creation.
Therefore, a sexual distinction based on some ethical status or role is not found. Instead,
Gen 1 describes not only the relationship between God and human beings, but also the
relationship of human beings to the other orders of creation. The concept of the divine
image applied in the biological terms, male and female offers no theological indication for the present social consequences. Rather it invites us to open ourselves to possible new
meanings beyond any cultural boundaries.
Gen 1 within the present context challenges the interpreter as well as the reader to selfcritical
activity in reading or interpreting the text in his/her own context. This is so
because Scripture has allowed diversity, and the text of Gen 1 created a new meaning for
the readers of the exilic society as Gen 2-3 did for the readers of the original cultures
reflected in the Scriptures. Therefore, the KPC also needs to be challenged to look at the
relationship of male and female anew and to be invited to be a partner in restoring the lost
half of the dignity of the image of God for humanity. If exile for the Jewish people
signified a calling into question of their secure centres of meaning as the people of God,
our traditional Christian way of viewing the nature of God and of humankind should
equally be called into question in our present context. / AFRIKAANSE OPSOMMING: Genesis 1 is tradisioneel geinterpreteer as 'n teks wat die meerderwaardigheid van mans
en die rninderwaardigheid van vroue ondersteun as die wil van God. Hierdie proefskrif
het ten doel om 'n meer konstruktiewe interpretasie daar te stel. 'n Interpretasie wat meer
verantwoordelik en verantwoordbaar teenoor die lesers is, veral binne die Koreaanse
Presbiteriaanse Kerk (KPK). Gevolglik het ek aandag gegee aan verkeie interpretasies
van Genesis 1-3. Interpretasies vanuit manlike sowel as vroulike perspektiewe.
Aangesien die belangrikste Koreaanse religiee van die pre-Christen tydperk (Sjamanisme,
Boeddhisme, Confucianisme) geidentifiseer is as moontlik belangrike, invloederyke
elemente wat 'n invloed gehad het op die manlik gesentreerde interpretasie van Genesis
1-3, begin hierdie studie met die analisering van Koreaanse wereldbeelde en die invloed
daarvan op die formasie van die teologiese tradisie binne die KPK. Hierdie elemente
word dan ondersoek in terme van die belangrike impak wat dit gehad het op die
interpretasie van Genesis 1-3 binne de KPK en dit demonstreer hoe 'n individuele
beskouing van die Skrif verskillende resultate binne die KPK self teweeg kan bring. 'n
Alternatiewe interpretasie van Genesis 1-3, vanuit 'n ferninistiese perspektief, word
bespreek as deel van die oplossing om geregtigheid vir vroue lesers te bevorder. Hoewel
'n feministiese lees die onderdrukking van vroue lesers sal verrninder, word ook·
geanaliseer hoe 'n ander moontlikheid van onderdrukking, direk gekant teen die vroulike
onderdrukking, kan ontstaan.
Ten einde nog 'n bevooroordeelde interpretasie van Genesis 1-3 te vermy en om 'n
interpretasie daar te stel wat meer eties verantwoordbaar is vir beide geslagte, word 'n
poging aangewend om die teks te lees by wyse van 'n metode wat inter-dissipliner van
aard is in die interpretasie van die teks. Die sosio-retoriese kritiek van Vernon Robbins
word gekies en 'n intra-, inter-, ideologiese en teologiese tekstuur van Genesis 1 word
gerdentifiseer.
Hoewel die skeppingstekste hulle kulturele verbintenis ten toon stel, setel die belang van
'n sosio-retoriese lees van Gen 1 nie by 'n bepaalde orde vir man en vrou in God se
skepping. Om hierdie rede word 'n geslagtelike onderskeid, gebasseer op etiese status of
rol, nie in die teks gevind nie. Eerder, Genesis 1 beskryf nie net die verhouding tussen God en mense nie, maar ook die verhouding van menslike wesens tot die ander ordes van
die skepping. Die konsep van die goddelike beeld, toegepas in biologiese terme, bied
manlik en vroulik geen teologiese aanduiding vir die huidige sosiale gevolge nie. Eerder,
dit nooi ons uit om onsself te open vir moontlike, nuwe betekenisse, wat verby enige
kulturele betekenisse strek.
Binne die eietydse konteks daag Genesis 1 die interpreteerder sowel as die leser uit tot
selfkritiese aktiwiteit in die lees of interpretasie van die teks binne sy / haar eie konteks.
Dit is so weens die feit dat die Skrif ruimte laat vir diversiteit en weens die feit dat
Genesis 1 nuwe betekenis geskep het vir die lesers binne die eksiliese gemeenskap, soos
wat Genesis 2-3 gedoen het vir lesers van die oorspronklike kulture soos gereflekteer in
die geskrifte. Om hierdie rede behoort die KPK ook uitgedaag te word om opnuut
ondersoek in te stel na die verhouding tussen man en vrou en om uitgenooi te word as
vennoot in die proses om die verlore helfte van die waardigheid van die beeld van God
vir die mensdom te herstel. Indien die ballingskap vir die Joodse volk dui op 'n
bevraagtekening van hulle veilige sentrums van betekenis as die yolk van God, behoort
ons tradisionele Christelike beskouing van die aard van God en van die mensdom op
soortgelyke wyse bevraagteken te word binne ons eietydse konteks.
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From the exile to the Christ : exile, restoration and the interpretation of Matthew's gospelEloff, Mervyn 12 1900 (has links)
Thesis (DTh)--Stellenbosch University, 2002 / ENGLISH ABSTRACT: The aim of this thesis is to demonstrate by critical interaction with four key areas of Matthean
research that 'restoration from exile' provides a valid and valuable hermeneutical prism for the
interpretation of Matthew's gospel. The investigation is undertaken from a Reformed and Evangelical
perspective and an inclusive approach is adopted with regard to hermeneutics, viz that interpretation
should take note of the historical and literary and theological aspects of Matthew's gospel. The four
key areas of investigation were chosen because they involve both particular texts and the gospel as
a whole and are, respectively, Matthew's genealogy, Matthew's concept of Salvation History, the Plot
of Matthew's gospel and Matthew's Use of the Old Testament. Each of these areas has already
received extensive attention in Matthean scholarship, though in each case the question of'restoration
from exile' has been almost entirely neglected. In each area, a brief critical survey of current
scholarship is provided, both in terms of content and methodology. This survey is then followed by
a discussion ofthe relevant texts and topics, demonstrating both the presence and the hermeneutical
importance of the 'restoration from exile' theme. In this way, the thesis thus shows that 'restoration
from exile' does indeed provide a valid though not exclusive, hermeneutical prism for the
interpretation of Matthew's gospel and that such an interpretation casts fresh light on both familiar
and more troublesome texts and topics of investigation. The final section of the thesis comprises a
brief survey of the theme of 'restoration from exile' within the Hebrew Scriptures and a
representative selection of early Jewish texts. On the basis of this survey, the conclusion is reached
that despite the very real diversity within early Judaism, it is possible to conclude that perhaps the
majority of Jews of the Second Temple Period saw themselves as still 'in exile', at least in theological
and spiritual terms. This in turn suggests that Matthew's presentation of Jesus as the one, who by
his death and resurrection brings the exile to an end, both for Israel and for the human race at large,
is designed to meet a very real spiritual and theological need. Furthermore, the pervasive interest in
'restoration from exile' within representative texts from Second Temple Judaism, and Matthew's
clear interest in this same theme, further support claims for the Jewish-Christian setting of Matthew 's
gospel and its dual function of legitimization for the Matthean communities and evangelistic appeal
to outsiders. / AFRIKAANSE OPSOMMING: Die proefskrif beoog om deur middel van kritiese wisselwerking met vier sleutelgebiede van
navorsing met betrekking tot die Matteusevangelie aan te toon dat 'terugkeer uit ballingskap' 'n
geldige en waardevolle hermeneutiese prisma bied vir die verklaring van die Matteusevangelie. Die
ondersoek word vanuit 'n Gereformeerde en Evangeliese standpunt onderneem. Daar word 'n
inklusiewe hermeneutiese benadering gevolg, d. w.s. die historiese, literere en teologiese aspekte van
die Matteusevangelie word in ag geneem. Die vier sleutelgebiede van ondersoek is gekies vanwee
hulle verb and met spesifieke teksverse en die Matteusevangelie as geheel. Die sleutelgebiede is,
onderskeidelik, die geslagsregister in Matteus I: 1-17, Matteus se konsep van heilsgeskiedenis, die
plot van die Matteusevangelie en Matteus se gebruik van die Ou Testament. Elkeen van hierdie
gebiede is in die verlede al breedvoerig deur geleerdes ondersoek, maar die tema van 'terugkeer uit
ballingskap' is in elkeen van hierdie areas feitlik totaal verontagsaam. 'n Verkorte opsomming en
bespreking van die hooftrekke van die bydraes van geleerdes word vir elk van die vier gebiede
gegee, beide met betrekking tot inhoud en metodiek. Dit word gevolg deur 'n uitleg van sleutelverse
en relevante temas om beide die teenwoordigheid en die belang van die 'terugkeer uit ballingskap'
tema aan te toon. Op die wyse word daar in die proefskrifbewys dat 'terugkeer uit ballingskap' wei
'n geldige en waardevolle, dog nie die enigste nie, hermeneutiese prisma vir die uitleg van die
Matteusevangelie verskaf. Dit is ook duidelik dat so 'n uitleg van Matteus wei nuwe lig op sowel
bekende as minder bekende en moeiliker teksverse en temas gooi. Laastens word daar ondersoek
gedoen na die belangstelling al dan nie in die tema 'terugkeer uit ballingskap' in die Ou Testament
en 'n verteenwoordigende seleksie vroee Joodse geskrifte. Daar word aangetoon dat ondanks die
verskeidenheid van wereldsienings onder die verskillende Joodse groepe, daar tog 'n algemene
beskouing onder die meeste Jode van daardie periode was dat hulle steeds, ten minste in 'n geestelike
en teologiese sin, 'in ballingskap' verkeer. Teen hierdie agtergrond is Matteus se voorstelling van
Jesus as die Een wat die ballingskap vir Israel en die mensdom tot 'n einde bring van uiterste belang.
So 'n belangstelling in 'terugkeer uit ballingskap' versterk ook verder die siening dat Matteus sy
evangelie vir Joodse Christene geskryf het en dat Matteus se geskrif beide 'n legitimerings- en
evangeliseringsfunksie vervul.
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Judgement and salvation : socio-rhetorical interpretation of Jeremiah 1Yi, Dongkwan 12 1900 (has links)
Thesis (DTh)--Stellenbosch University, 2002 / ENGLISH ABSTRACT: This dissertation is an attempt to address the problem of the relationship between the Jeremianic
judgement and salvation oracles, to prove our hypothesis that Jeremiah 1 functions as a theological
introduction to the whole book of Jeremiah, and that references to judgement and salvation form a
theological whole. Vernon Robbins's socio-rhetorical approach has been utilized.
In Chapter 1, we present a general survey of Jeremianic study, and show the scholarly tendency
towards a diachronic or synchronic approach. By doing so, we justify our application of the holistic
socio-scientific method to study the book more comprehensively. Our hypothesis about the
relationship between judgment and salvation in the book of Jeremiah is then presented and the
methodology described.
In Chapter 2, we offer a rhetorical analysis. According to our analysis, the centre of the prophetic
call in the book of Jeremiah is the commission (Jer. 1:10) where the thematic phrase of judgement
and salvation is highlighted. We identified passages containing this thematic catchphrase (Jer.
12:14-17; 18:7-10; 24:6; 31:28; 31:38-40; 42:10; 45:4; etc.) and Chapter 3 discusses each one. The
reoccurrence of that catchphrase in different circumstances was the reconfirmation and
recontextualisation of the Leitmotif of Jer. 1:10.
In Chapters 4-6, a social scientific approach has been utilised to explore a considerably rich text
which contains many diverse aspects of the social, cultural, political and theological environment.
We identify diverse interest groups to whom Jeremiah addressed his message of judgement and
salvation. They are "reformist", "conversionist", "revolutionist" and "thaumaturgical" from the
social perspective, and "pro-Babylon", "pro-Egypt" and "autonomistic" from the political
perspective. We next examine the intense controversy between Jeremiah and these groups, from
social, cultural, ideological and theological perspectives.
In the conclusion (Chapter 7), we summarise what we have studied and present the prospect for a
wider use of the socio-rhetorical method. / AFRIKAANSE OPSOMMING: Hierdie verhandeling ondersoek die vraagstuk rondom die verhouding tussen Jeremiaanse oordeel
en verlossingsorakels, Daar word gepoog om die hipotese te bewys dat Jeremia 1 dien as teologiese
inleiding tot die res van die boek en dat die verwysings na oordeel en verlossing 'n teologiese
geheel vorm. Vernon Robbins'se sosio-retoriese benadering word gebruik.
In Hoofstuk 1 gee ons 'n oorsig van Jeremiaanse navorsing en wys hoe vakkundiges neig tot of 'n
diakroniese of 'n sinkroniese benadering. Deur ons gebruik van die sosio-retoriese metode poog ons
om die boek meer volledig te bestudeer. Ons hipotese oor die verhouding tussen oordeel en
verlossing in Jeremia word dan aangebied en die metodologie beskryf.
In Hoofstuk 2, bied ons 'n retoriese analise, waarvolgens die kern van die profetiese roeping in die
boek geidentifiseer word as die opdrag (Jer. 1:10) wat die temas van oordeel en verlossing
beklemtoon. Dan identifiseer ons die verse wat hierdie temas bevat (Jer. 12:14-17; 18:7-10; 24:6;
31:28; 31:38-40; 42:10; 45:4; etc.) en bespreek elkeen in Hoofstuk 3. Die herhaaldelike voorkoms
van die temas in verskillende kontekste is die herbevestiging en herkontekstualisering van die
Leitmotifvan Jer. 1:10.
In Hoofstuk 4-6, word 'n sosiaal-retoriese benadering gebruik om 'n komplekse teks - wat diverse
aspekte van die sosiale, kulturele, politiese en teologiese omgewing insluit - te ondersoek. Ons
identifiseer verskeie belangegroepe tot wie Jeremia sy boodskap van oordeel en verlossing rig.
Uit die sosiale perspektief, IS die groepe "hervormers", "bekeerders", "rewolusionere'', en
"thaumaturge", en vanuit 'n politiese perspektief, "pro-Babilon", "pro-Egipte" en "autonome"
groepe. Dan ondersoek ons die intense struweling tussen Jeremia en hierdie groepe, vanuit sosiale-,
kulturele-, ideologiese- en teologiese perspektiewe.
In die slotsom (Hoofstuk 7) lewer ons 'n opsomrning van die studie, en bied die verwagting vir 'n
breer gebruik van die sosio-retoriese metode.
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Vergifnis en versoening in die evangelie volgens MatteusNel, Marius Johannes 12 1900 (has links)
Thesis (DTh)--Stellenbosch University, 2002 / ENGLISH ABSTRACT: The goal of this study is to analyse the motifs of reconciliation and forgiveness in the
Gospel of Matthew from a socio-rhetorical perspective.
The first two chapters expound the chosen methodology, define its aim and identifies
relevant pericopes using a heuristic definition of each motif. The third chapter gives
an overview of Matthew's inner texture. The next seven chapters interpret the inner,
inter- and argumentative textures of the different pericopes by utilizing the recourses
of classical and modem rhetoric, anthropology and sociology.
The concluding chapter focuses on Matthew's social and cultural texture in an effort
to systemize his interpretation of Jesus' teaching of forgiveness and reconciliation.
The realities of internal conflict, Roman oppression and a growing, if not yet
permanent, separation from Formative Judaism are all taken into account. It is
proposed that reconciliation with the Romans and Jews was not seen as a desirable
strategy by Matthew, whereas it was non-negotiable for the relationship between
members of his church.
The concluding chapter also reads Matthew as a narrative In order to provide an
answer to the question if it possesses an unified theology of forgiveness and
reconciliation. Consideration is therefore given to the occurrence of key peri copes in
regard to the development of the Gospel's narrative. It concludes that the
dishonourable nature of being crucified in the Jewish and Greco-Roman world
compelled Matthew to redefine Jesus' death as a honourable one, before he could link
it with God's atonement of sinners. The relative importance of both motives is also
confirmed by their inner textual placing in Matthew instead of by the frequency with
which they occur. A reviewed definition of both motifs, and their relevance for the
contemporary church, is given at the end of the last chapter.
This study proposes that whereas forgiveness was seen as dishonourable in the first
century Mediterranean world, Jesus not only mediated God' forgiveness in words (e.g.
6: 12-15) and deeds (9: 1-8), but also realized it through His death for many (20:28 and
26:28). For Matthew Jesus is the ultimate broker of God's forgiveness while deeds of forgiveness by followers of Jesus are seen as the honourable imitation of God action,
as the ultimate benefactor, in forgiving His clients their sins.
While Matthew gives a partial indication of the process by which forgiveness and
reconciliation should be pursued in the everyday life of the church (e.g. in 5:23-24
and 18:15-20), he refrains from giving an exhaustive outline. The following can
however can be deduced. Grace received, as a gift, demands reciprocal deeds of
grace. Those who have experienced, or who seek, God's grace are thus under an
obligation to forgive others (6:12, 14-15). Within the first century milieu of Matthew
forgiveness and reconciliation was not an internal private affair, but a communal one.
It is clear that according to Matthew not al people are automatically forgiven and thus
reconciled with God. God's judgement remains a reality for those who opposed His
will (21 :33-45; 25:31-46) and who blaspheme the Holy Spirit by continuously
opposing His saving work through Jesus (12:31-32). / AFRIKAANSE OPSOMMING: Die doel van die studie is die beskrywing en sistematisering van die teologie van
Matteus met betrekking tot die motiewe van versoening en vergifuis
In die eerste twee hoofstukke word die gekose metodologie uiteengesit, die
navorsingsdoel omskryf en die relevante perikope geidentifiseer deur middel van In
heuristiese definisie van elke motief Die derde hoofstuk gee In oorsig van Matteus se
intratekstuur. In die daaropvolgende sewe hoofstukke word die intra-, inter- en
argumentatiewe teksture van die geidentifiseerde perikope deur middel van die insigte
van die klassieke en moderne retoriek, antropologie en sosiologie bestudeer.
In die slothoofstuk word op Matteus se sosio-kulturele tekstuur gefokus ten einde sy
leer oor vergifnis en versoening te sistematiseer. Die invloed van interne kontlik,
Romeinse onderdrukking en In groeiende, indien nie reeds finale, breuk met die
Vroegjodedom op Matteus se teologie word in die hoofstuk verreken. Die studie voer
aan dat terwyl Matteus nie versoening en vergifnis as In werkbare strategie teenoor die
Jode en die Romeine beskou het nie, dit vir die onderlinge verhoudinge tussen lede
van sy kerk ononderhandelbaar was.
In die slothoofstuk word Matteus ook as In narratief gelees ten einde In antwoord te
verkry op die vraag of die evangelie oor In geintegreerde teologie van vergifuis en
versoening beskik. Daar word aangevoer dat die oneerbare karakter van In kruisdood
in die eerste-eeuse Mediterreense wereld Matteus verplig het om eers die werklike
eerbare karakter van Jesus s'n te bevestig, voordat hy vergifnis en versoening daaraan
kon verbind. Die fokus op Matteus se narratiewe ontwikkeling toon dat die plasing
van die verskillende motiewe in die narratief, eerder as bloot die frekwensie waarmee
dit voorkom, die belangrikheid van beide in die Matteusevangelie bevestig. In
Hersiende definisie van beide motiewe, en In kort uiteensetting van hulle belang vir
die kerk vandag, word aan die einde van die studie gegee.
Hierdie studie voer aan dat terwyl vergifnis dikwels in die eerste-eeuse Mediterreense
wereld as oneervol gesien is, Jesus nie aileen God se vergifnis deur woorde (e.g. 6: 12-
15) en dade (9: 1-8) bemiddel het nie, maar dit ook gerealiseer het vir baie deur sy dood (20:28 and 26:28). In Matteus is Jesus die unieke bemiddelaar van God se
vergifuis, terwyl dade van vergifuis deur sy dissipels gesien word as die eervolle
navolging van God, as finale Weldoener, se vergifuis van sy kliente van hulle sondes.
A1hoewel Matteus nie die proses waarvolgens vergifnis en versoening bekom moet
word noukeurig uitspel nie gee hy egter wei belangrike rigtingwysers vir hoe dit moet
geskied (bv in 5:23-24 and 18: 15-20). Eerstens vereis genade wat ontvang word vir
hom In wederkerige daad van genade. Diegene wat God se vergifnis ontvang het, of
dit verlang, moet daarom bereid wees om ander te vergewe (6:12, 14-15). Vergifnis
en versoening raak vir Matteus nie alleen enkelinge nie, maar die hele
geloofsgemeenskap Alle mense word egter nie outomaties deur God vergewe nie.
God se oordeel bly In realiteit vir die wat teen sy wil handel (21:33-45; 25:31-46) en
wat teen die Heilige Gees laster deur sy verlossingswerk deur Jesus voortdurend teen
te staan (12:31-32).
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The rhetorical function of the parable discourse in Matthew 13Kim, Jae Soo 11 1900 (has links)
Thesis (DTh)--Stellenbosch University, 1996. / ENGLISH ABSTRACT: This thesis deals with a reinvention of rhetorical criticism and its application to the parable discourse. The first part of this study examines the theoretical background of rhetoric, and shows that rhetoric emerged as a disciplinary discourse after mythos and logos, and was used as the first systematic hermeneutical method. Rhetoric has developed in two directions: influence and system. Influence study keeps to the tradition of classical rhetoric, while system study covers the system of rhetoric by integrating classical rhetoric with modern human and social sciences. Through this process, rhetorical criticism has been established as a theory and a method for biblical study. Its focus has shifted from rhetoric restrained to rhetoric revalued/reinvented, a shift toward social/practical criticism from hermeneutics. Moreover, rhetorical criticism has begun to treat text as a dialogic, collaborate art or social activity rather than as a mere instrument of persuasion in the monologic scheme of speaker-message-audience, and occupies a prime position in biblical studies in the mode of either one-dimensional or a comprehensive multi-dimensional approach. It is clear that there has been a shift in the application of rhetorical criticism from the performance of rhetorical discourse to its archaeology (inventio).
The second part investigates the parable discourse. I suggest that Jesus' parables are net rhetorical discourses of either the dominant Jewish or the dominant Hellenistic-Roman culture. Rather, it is a rhetorical discourse of the Christian subculture. In addition, Jesus' parables in Matthew 13 are not merely grouped but woven into a textus which has a rhetorical
structure centred on a basic unit (chreia) to be elaborated. The parable discourse thus takes the pattern of chreia elaboration, and occupies the representative position in Matthew.
Against this background, this thesis formulates dialogic rhetoric, as a mode of reinvented rhetoric which deals with invention, for studying the rhetorical function of the parable discourse in Matt 13. Dialogic rhetoric combines Burkean pentadic criticism, Bakthinean dialogic and the social scientific approach. This method differs from the recent historico-critical reading, the semiotic reading, the pragmatic reading in the study of the parable discourse, and also from the structural study carried out by discourse (colon), chiastic and triadic analysis.
Dialogic rhetorical criticism has two dimensions. Centripetal rhetoric investigates various rhetorical strategies such as chreia elaboration, figures of dialogism, honour and shame, spatial arrangement, and dyadic personality. Multiple scenes, agents, acts, agencies and purposes in the parable discourse provide a special opportunity for Burkean critique.
Centrifugal rhetoric examines the relationship between the parable discourse and two groups of discourses. The first group includes Man 12:46-50 and Matt 13:54-58 which frame the parable discourse, and the second comprises Jesus' other great discourses which, together with the parable discourse, provide key elements within the chiasm of Matthew's Gospel.
In final assessment, I define the nature of Christian culture as represented in the parable discourse in terms of response to the world. The parable discourse configures conversionist,
revolutionist and gnostic- manipulationist responses, particularly to the Hellenistic-Roman world of the first century. Therefore, I propose that the parable discourse has the function of separating the disciples from the crowds, and then promoting the building of community. / AFRIKAANSE OPSOMMING: Hierdie proefskrif handel oor die herontdekking van retoriese kritiek en die toepassing daarvan op die gelykenis-materiaal, en val uiteen in twee afdelings: die teoretiese agtergrond van retoriek en die navorsing van gelykenis-materiaal.
Die eerste afdeling van hierdie proefskrif behandel die teoretiese agtergrond van retoriek. Retoriek het ontwikkel as 'n dissiplinêre diskoers na mythos en logos, en het gefunksioneer as die eerste sistematiese hermeneutiese metode. Dit word tans op twee maniere nuut omskryf: die sogenaamde invloed-studie staan in die tradisie van klassieke retoriek, terwyl die
sogenaamde sisteem-studie klassieke retoriek integreer met moderne menslike en sosiale wetenskappe. Die retoriese aard van Bybelse materiaal is vroeg reeds raakgesien, maar is nou algemeen bevestig. Retoriese kritiek as teorie en metode het ontwikkel vanaf beperkte retoriek na 'n herontdekte retoriek en word daarom nou beskou as sosiale aktivisme of praktiese kritiek op meta-hermeneutiese vlak. 'n Teks word deesdae beskou as dialogise, kollaboratiewe kuns of sosiale aktiwiteit eerder as oorredingsinstrument in die monologiese skema: spreker-boodskap-gehoor. Retoriese kritiek, hetsy as 'n enkelvoudige of 'n omvattende benadering, beklee dus 'n eersterangse posisie in die
Bybelwetenskap. Dit is duidelik dat daar 'n ontwikkeling plaasgevind het in die toepassing van retoriek vanaf die performatiewe aard van die retoriese diskoers na die argeologie daarvan (inventio).
Die tweede afdeling van hierdie proefskrif ondersoek die gelykenis-materiaal. Ek meen dat die gelykenisse van Jesus nie die retoriese diskoers van die dominante Joodse of Hellenisties-Romeinse kulture is nie, maar eerder die retoriese diskoers van die Christelike subkultuur. Verder is die gelykenisse in Matt 13 nie bloot saamgevoeg nie, maar ingeweef deur middel van 'n textus met 'n retoriese struktuur wat bestaan uit 'n basiese eenheid (chreia) met uitbreidings. Die gelykenis-materiaal neem dus die vorm aan van chreia uitbreiding, en neem
die representatiewe posisie in Matteus in. Hierdie proefskrif postuleer dialogiese retoriek as 'n vorm van herontdekte retoriek, met klem op invention, vir die studie van die retoriese funksie van die gelykenisrede in Matt 13. So gesien, kombineer dialogiese retoriek Burke se vyfledige kritiek. Bakthin se dialogiese benadering en die sosiaal-wetenskaplike benadering. Hierdie metode word gekontrasteer met die onlangse histories-kritiese, semiotiese en pragmatiese benaderings in die gelykenis-navorsing, asook die strukturele benadering soos dit manifesteer in diskoers, chiastiese en triadiese analise. Dialogiese retoriese kritiek vertoon twee dimensies: sentripetaal en sentrifugaal. Sentripetale retoriek ondersoek verskeie retoriese strategieë soos chreia uitbreiding, dialogiese styl, eer en skande, ruimtelike inkleding en diadiese persoonlikheidstipes. 'n Veelvoud van plekke, agente, handelinge en bedoelinge in die gelykenis-materiaal maak die gelykenisrede besonder ontvanklik vir Burkeaanse kritiek. Sentrifugale retoriek ondersoek die verhouding tussen die gelykenisrede en twee ander diskoerse; Matt 12:46.50 en Matt 13:54-58 wat die gelykenisrede omraam, asook die ander toesprake van Jesus wat sleutelposisies binne die chiastiese struktuur van Matteus se Evangelie beklee.
As finale bevinding, word die aard van die Christelike kultuur soos aangebied in die gelykenisrede in terme van 'n antwoord aan die wêreld gedefinieer. Die gelykenisrede artikuleer bekerings-, revolusie- en gnosties-manipulasie-reaksies in terme van die eerste- eeuse HeIlenisties-Romeinse wêreld. Gevolglik, stel ek voor dat die gelykenisrede die funksie vervul om die dissipels van die skare af te sonder, en om gemeenskapsbou te bevorder.
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A text-critical analysis of the Lamentations manuscripts from Qumran (3QLam, 4QLam, 5QLama and 5QLamb): establishing the content of an Old Testament book according to its textual witnesses among the Dead Sea scrollsKotzé, Gideon 03 1900 (has links)
Thesis (DTh (Old and New Testament))--University of Stellenbosch, 2011. / ENGLISH ABSTRACT: This study takes as its point of departure the contributions of the Dead Sea scrolls to the
discipline of Old Testament textual criticism. It deals with a particular approach to this discipline
and its application to the four Lamentations manuscripts from Qumran (3QLam, 4QLam,
5QLam
a
and 5QLam
b
). The approach to Old Testament textual criticism followed in the study
treats the Qumran manuscripts of Lamentations, the Masoretic text and the ancient translations as
witnesses to the content of the book and not merely as witnesses to earlier forms of its Hebrew
wording. The unique readings in 3QLam, 4QLam, 5QLam
a
and 5QLam
b
and their difficult or
ambiguous readings are subjected to a comparative text-critical analysis. This analysis focuses
on how the variant readings in the Qumran manuscripts were created by scribes during the
process of copying. It therefore examines the influence that the scribal transmission exercised on
the wordings of the passages from Lamentations that are preserved in 3QLam, 4QLam, 5QLam
a
and 5QLam
b
The analysis also considers whether comparative philology and/or the ancient .
Greek, Syriac, Latin and Aramaic translations can shed light on the textual problems which the
Hebrew wordings of the Lamentations manuscripts from Qumran share with the Masoretic text.
The aims of this study are to establish, by means of this text-critical analysis, how the
Lamentations manuscripts from Qumran present the content of the book and thereby gain a better
understanding of these manuscripts as textual witnesses. / AFRIKAANSE OPSOMMING: Hierdie studie neem die bydraes van die Dooie See rolle tot die dissipline van Ou Testament
tekstekritiek as uitgangspunt. Dit handel oor ’n bepaalde benadering tot die dissipline en die
toepassing daarvan op die vier Klaagliederemanuskripte wat by Qumran gevind is (3QLam,
4QLam, 5QLam
a
en 5QLam
b
). Die benadering tot Ou Testament tekstekritiek wat in die studie
toegepas word, hanteer die Qumranmanuskripte van Klaagliedere, die Masoretiese teks en die
antieke vertalings as getuies van die boek se inhoud en nie slegs as getuies van vroeëre vorms
van die boek se Hebreeuse bewoording nie. Die unieke lesings in 3QLam, 4QLam, 5QLam
a
en
5QLam
b
en die moeilike of dubbelsinnige lesings word onderwerp aan ’n vergelykende
tekstekritiese analise. Die analise fokus op die wyses waarop die wisselvorme in die manuskripte
geskep is gedurende die proses van kopiëring. Die analise ondersoek dus die invloed wat die
oorleweringsproses uitgeoefen het op die bewoording van die gedeeltes uit Klaagliedere wat in
3QLam, 4QLam, 5QLam
a
en 5QLam
b
behoue gebly het. Die analise stel ook vas tot hoe ’n mate
vergelykende filologie en/of antieke Griekse, Siriese, Latynse en Aramese vertalings lig kan
werp op die tekstuele probleme wat die Hebreeuse bewoording van die Klaagliederemanuskripte
van Qumran met die Masoretiese teks in gemeen het. Die doel van die studie is om deur middel
van ’n tekstekritiese analise vas te stel hoe die Klaagliederemanuskripte van Qumran die inhoud
van die boek weergee en sodoende ’n beter verstaan van hierdie manuskripte as teksgetuies te
bekom.
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A theology of disagreementLandau, Christopher January 2017 (has links)
Even the most casual contemporary observer of Christianity must recognise that the notion of Christian community being identifiable through the mutual love of its members (John 13:35) is difficult to reconcile with the schismatic reality of current ecclesial life, dominated in the public sphere by divisive debates on matters such as gender or sexuality. Given the constant presence of disagreement throughout the churchâs history, it remains an ethical subject neglected by scholars. This study examines how New Testament texts might inform Christian approaches to disagreement. It is the first systematic consideration of disagreement as a New Testament theme; it follows, and critiques, the methodological approach of Richard Hays in The Moral Vision of the New Testament. The context is public disagreement among Christians: how the church speaks in public when facing its inevitable disagreements, and what theological and ethical concerns might inform how this speech proceeds. The thesis is in three parts. Part One is an examination of the New Testament in relation to disagreement, following Hays' 'descriptive task'. In Part Two, the 'synthetic' and 'hermeneutical' tasks of Hays' methodology are critiqued and some modifications are proposed; a theology of disagreement that emerges from the New Testament is outlined. Part Three considers some ecclesiological implications of this theology of disagreement. Following Hays' 'pragmatic task', it examines how moral theological insights from the New Testament interact with the life of the contemporary church. Illustrative examples consider the church's public theological witness, its pneumatology, and its liturgy, to demonstrate the need for a Christian ethic to engage with extra-Biblical authority with greater enthusiasm than Hays. The thesis concludes by affirming the particular value of reading the New Testament in pursuit of ethical wisdom, but without excluding insights from tradition, reason and experience. The challenge for the church is identified as a move Towards Loving Disagreement; an integral part of its mission is to disagree Christianly.
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Language and identity in ancient narratives : the relationship between speech patterns and social context in the Acts of the Apostles, Acts of John, and Acts of PhilipSnyder, Julia Ann January 2013 (has links)
Drawing on insights from sociolinguistics, the thesis investigates the relationship between speech patterns and social context in three ancient Greek narratives: the Acts of the Apostles, Acts of John, and Acts of Philip. The thesis explores how characters’ speech patterns correlate with their Christian status, and with the Christian status of their addressees. The relationship between speech patterns and gentile/Jewish identity is also assessed. Linguistic variables include plural forms of address and third-person references to Jesus and the Christian god. The thesis shows that Christian characters are portrayed as speaking differently amongst themselves than when addressing non-Christian characters. It also demonstrates that parameters of sociolinguistic variation in each text point to differing understandings of Christian identity. It is argued that attention to sociolinguistic relationships highlights the importance of ascetic practices and baptism in the Acts of Philip, the gradual nature of Christian conversion in the Acts of John, and the close relationship between Jewish and Christian identity in the Acts of the Apostles. The thesis also examines characterization and implied audience, and argues that attention to social context is necessary to appreciate the full significance of an author’s choice of words.
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