Thesis (MDiv (Practical Theology and Missiology. Divinity))--University of Stellenbosch, 2007. / In Ecclesiastes 4 the author writes that two people are better than one and that a cord of three strands is not quickly broken (NIV). The Bible is full of examples how godly men and women such as Moses, David, Ruth, Paul, Mark and many others understood this concept and surrounded them with people that could mentor them through life. It important to notice that they were not only mentored in “spiritual matters,” but in life matters. In Jesus’ ministry on earth he often taught about finances (e.g. Matt 25:14-30), marriage (e.g. Matt 5:31), relationships (e.g. Matt 5:44), anxiety (e.g. Matt 6:27) etc. These ‘everyday life issues’ were never separated from spiritual issues such as the Kingdom, forgiveness, holiness etc in Jesus’ teaching. And it would not have been, for in the Jewish culture, as well as the Hellenistic culture of the time, one’s faith was interwoven with all dynamics of life (food, clothing, trade etc). To teach someone about taxes or food, was just as ‘spiritual’ as teaching someone about the attributes of God. Unfortunately the Enlightment era brought a ‘split’ between ‘spiritual’ and ‘life’ matters, which left us with a legacy of Christians who knew their religion, yet were unequipped to live life. In this research paper I believe that it is shown that the local congregation has all the gifts, expertise, wisdom and people from different walks of life that are needed to return to a ‘system’ of life mentoring. It is one of the calls and purposes of the church and is the definition of pastoral care. With the correct informal, yet managed approach, the local congregation can serve as an incubator and network of trans-generational mentoring relationships which will mentor its members as well as non-members to live life in full.

Thesis (MA)--Stellenbosch University, 1993. / ENGLISH ABSTRACT: My Ph.D. dissertation proposed a four-step procedure for recovering the earliest possible text of the Old Testament: (1) detennining the lexical and grammatical characteristics of the various secondary (non-Hebrew) witnesses; (2) determining the literary and theological characteristics of the same witnesses; (3) retroverting the non-Hebrew witnesses wherever significant variants occur; (4) evaluating the Hebrew and retroverted variants and reconstructing a Hebrew Vorlage presumed to lie behind all of the extant witnesses. The dissertation itselfcompleted the fIrst two of these steps, which a..rnount to a determination of the significant variants (i.e., those that probably point to a Hebrew reading different from M'I) of the secondary wiblesses. It is the goal of this thesis to complete the analysis and produce a critical, eclectic Hebrew text of 1 Samuel 3. Before attempting to retrovert the different secondary witnesses, a number ofproblem areas need to be addressed, including developing a methodology for retroverting versional readings that is as scientific as possible, the Hebrew script used in the Vorlagen of the various versions, and the orthography of the Vorlagen and of the reconstructed archetype. The methodology used for retroverting secondary witnesses is informed by the works of Margolis, Tov, and others, and the translation techniques of the versions as. determined in mydissertation playa large role. The methodology must be modified somewhat when analyzing the partial secondary witnesses (the Lucianic and Hexaplaric recensions of LXX). Once the secondary witnesses have been retrov~their data is combined with that of MT, 4QSama, and a few other Hebrew witnesses and evaluated. The problems of multiple literary editions and conjectural emendations are examined, as are the merits ofexternal and internal evidence in making text-critical decisions. After each of the units ofvariation has been evaluated, the possibility that LXX represents an edition of Samuel different from MT is considered on the basis of the evidence from chapter 3. Finally, a critical edition of the chapter, replete with critical apparatuses containing both the original and retroverted readings of the secondary witnesses, presents the fruits of the study. / AFRIKAANSE OPSOMMING: In my Ph.D. proefskrif het ek vier stappe voorgestel wat as prosedure gevolg kan word om die oudste moontlike teks van die au Testament te bepaal.: (1) die vasstelling van die leksikale en grammatikale kenmerke van die onderskeie sekond~re (nie-Hebreeuse) getuies; (2) die vasstelling van die liter~re en teologiese kenmerke van dieselfde getuies; (3) die hervertaling (retrovertion) van die nie-Hebreeuse getuies waar daar betekenisvolle variante voorkom; (4) die evaluering van die Hebreeus en die hervertaa1de variante en die rekonstruksie van 'n Hebreeuse Vorlage wat aanvaar word agter aIle beskikbare getuies te l~. Die proefskrif self het die eerste twee stappe voltooi, wat neergekom het op die vasstelling van die betekenisvolle variante (d.i. die wat waarskynlik heenwys na 'n lesing wat van MT verskil) van die sekondere getuies. Dit is die doel van hierdie tesis om die analise te voltooi en om 'n kritiese, eldektiese teks van die Hebreeuse teks van 1 Samuel 3 daar te stel. Voordat ek egter poog am die verskillende sekond~re getuies te hervertaal, moet 'n aantal probleem areas eers aangespreek word. Dit sluit in die ontwerp van 'n metode om variante lesings uit die vroee vertalings so wetenskaplik moontlik te hervertaal, die Hebreeuse skriftipe wat in die onderskeie Vorlagen gebruik is, en die ortografie van die Vorlagen en van die rekonstrueerde oertipe vas te stel. Die metode wat aangele word om sekond~re getuies te hervertaal steun gedeeltelik op die navorsing van Margolis, Tov en ander. Verder speel die vertaaltegniek van die vroee vertalings wat in my proefskrif bepaal is 'n groot ro!. Die voorgestelde metode moet ietwat aangepas word wanneer die gedeeltelik sekondere getuies (die Lukiaanse en Heksaplariese resensies van die LXX) geanaliseer word. Nadat die sekondere getuies hervertaal is, word hulle data gekombineer met die van MT, 4QSama, en enkele ander Hebreeuse getuies en geevalueer. Die probleme verbonde aan meervondige literere uitgawes en hipotetiese emendasies word ondersoek, SODS ook die meriete van eksterne en interne getuienis wanneer tekskritiese beslissings gevel word. Nadat elkeen van hierdie eenhede van variasie geevalueer is, word die moontlikheid ondersoek dat die LXX 'n uitgawe verteenwoordig van Samuel wat verskil van MT op grond van die getuienis van hoofstuk 3. Laastens word 'n kritiese uitgawe van hierdie hoofstuk, volledig met kritiese apparaat wat beide die oorspronklike en die hervertaalde lesings van die sekondere getuies bevat, as vrugte van hierdie studie aangebied.

Thesis (PhD (Biblical Languages))--University of Stellenbosch, 2010. / ENGLISH ABSTRACT: The present dissertation is a commentary on Psalms 38 and 145 in the Septuagint (LXX) version, or more accurately, the Old Greek (OG) version. Specifically, this dissertation attempts to understand the semantic meaning of these psalms at the point of their inception, or composition, i.e. as translated literary units derivative of a presumed Semitic Vorlage. Stated differently, this dissertation sets out to understand how these psalms were interpreted in translation by the translator(s). With the task of interpretation comes the assumption that the “original” or “oldest” verifiable text can be first established since neither the OG nor its Vorlage are known to be extant. To this end it is necessary to begin with the best critical editions available while also attempting to reconstruct a viable representative of the OG and Vorlage in the light of standard text-critical criteria and translation technique. Although the Old Greek text is the object of study, the transmission history and related history of interpretation for both the Greek and Hebrew are selectively examined insofar as they are necessary as comparisons for the LXX at the point of its inception, and the Vorlage from which it was derived. This work assumes – in accordance with the way translation may be understood generally – that the translator(s) of the Psalms were attempting to communicate his/her Vorlage to a new audience. In this respect translation may be viewed as communication that crosses a language boundary. As such, both lexical replication and idiomatic representation fall within the scope of interpretation. Both phenomena occur in Ps 38 and 145 in varying degrees and both phenomena comprise aspects of the translator’s cross-lingual communication. Chapter 1 establishes preliminary concepts regarding translation in terms of isomorphic and isosemantic representation, textual criticism of the Psalter, and select MSS and witnesses used throughout the study. Chapter 2 surveys key modern translations of the Septuagint as well as certain trends in Translation and Communication Studies for methodological and hermeneutical approaches. Chapter 3 derives working methodological principles based upon the discussions in chapters 1 and 2. Chapters 4 and 5 are detailed, word-by-word, clause-by-clause, commentaries on Psalms 38 and 145 respectively. Chapter 6 offers a summary and conclusions. / AFRIKAANSE OPSOMMING: Hierdie verhandeling is 'n kommentaar op Psalm 38 en 145 in die Septuagint (LXX), of meer bepaald, die Oud Griekse (OG) weergawe. Die navorsing poog in besonder om die semantiese betekenis van hierdie psalms ten tyde van hul ontstaan of samestelling te verstaan, dit wil sê as vertaalde literere eenhede wat vermoedelik op 'n Semitiese Vorlage gebaseer is. Anders gestel: Hierdie verhandeling is daarop uit om te begryp hoe die vertaler(s) van hierdie psalms die tekste vertolk het. Die taak van vertolking behels die veronderstelling dat die 'oorspronklike' of 'oudste' verifieerbare teks eers bepaal kan word. Sover bekend het nog die OG weergawe nog sy Vorlage egter behoue gebly. Daarom is dit nodig om met die beste beskikbare kritiese uitgawes te begin, en terselfdertyd 'n lewensvatbare weergawe van die OG teks en Vorlage te probeer rekonstrueer aan die hand van standaard- tekskritiese maatstawwe en -vertaaltegnieke. Hoewel dit hoofsaaklik die OG teks is wat bestudeer word, word die oorlewerings- en verwante geskiedenis van vertolking vir sowel die Grieks en Hebreeus ook selektief ondersoek in soverre dit vergelyk kan word met die ontstaansvorm van die LXX sowel as die Vorlage waarop dit gebaseer is. In pas met die waarskynlike algemene opvatting oor vertaling, gaan hierdie navorsing van die veronderstelling uit dat die vertaler(s) van die psalms sy/haar/hul Vorlage aan 'n nuwe gehoor wou probeer oordra. In die opsig kan vertaling as kommunikasie oor taalgrense heen beskou word. As sodanig val sowel leksikale duplisering as idiomatiese verteenwoordiging binne die bestek van vertolking. Albei verskynsels kom in wisselende mate in Psalm 38 en 145 voor en albei behels aspekte van die vertaler se intertaalkommunikasie. Hoofstuk 1 lê voorlopige konsepte met betrekking tot vertaling vas wat betref isomorfiese en isosemantiese verteenwoordiging, tekstekritiek op die Psalter, en uitgesoekte manuskripte (MSS) en getuienisse wat deur die hele studie gebruik word. Hoofstuk 2 ondersoek kernmoderne vertalings van die Septuagint sowel as bepaalde tendense in Vertaling en Kommunikasiestudie vir metodologiese en hermeneutiese benaderings. Op grond van die besprekings in die eerste twee hoofstukke, lê hoofstuk 3 metodologiese werksbeginsels neer. Hoofstuk 4 en 5 bevat uitvoerige, woord-vir-woord-, sinsdeel-vir-sinsdeel-kommentaar op Psalm 38 en 145 onderskeidelik. Hoofstuk 6 sluit af met 'n samevatting en gevolgtrekkings.

Thesis (DTh (Old and New Testament))--Stellenbosch University, 2008. / Recent developments in the field of translation studies have shown that a single translation of the Bible cannot be used for all the functions for which people may need a translation of the Bible. Unlike the case in the past when new versions of the Bible were viewed with suspicion, it is now increasingly acknowledged that different types of the Bible are necessary for different communicative functions. While many African communities have only a pioneer mother tongue translation of the Bible, Scripture use reports indicate that in some situations, the mother tongue translations have not been used as it was intended. The writer of this dissertation supports the view that some of the Christians in their respective target language communities do not use available mother tongue translations because they find them to be inappropriate for their needs. In the light of functionalist theories of translation, it is held in this dissertation that people who find existing translations to be unsuitable for their needs may need special alternative translations that are precisely designed to address their needs. The challenge, however, is how to identify the specific type of the alternative translation. Although the need for alternative versions of the Bible has been widely acknowledged, very few studies have been carried out on strategies for designing and producing functional and acceptable alternative translations that are also directly based on the biblical source texts. This study represents part of the necessary effort to identify theoretical strategies for designing and producing alternative translations with special functions.

Thesis (DTh (Old and New Testament))--University of Stellenbosch, 2006. / The interaction between scholarly and non-scholarly readings of Genesis 11:1-9 in the South African context refers to the transformation in biblical hermeneutics from the world of the text to the world of the reader and the post-colonial critique of Western essentialist scholarly modes of reading the Bible. This study explored three essentialist modes of scholarly reading from the South African context that perpetuated imperialism and colonialism: Anglocentric -, Afrikaner - and Anti-colonial modes of reading. Non-scholarly readings of Bible Study Groups, African mythology and artworks of Azaria Mbatha view the text as subject. Non-scholarly readings, from the margin of the South African context, informed by a holistic and interconnected cultural discourse, deconstruct essentialism and constructs responsible readings of the Bible. These readings deconstruct centralistic essentialist discourses and construct a liminal space for new creative and responsible readings of the Bible in the South African context that stimulates healing. The ubuntu reading of Genesis 11:1-9 by Desmond Tutu reflects this. His reading incorporates the African connected reading praxis of non-scholarly readings, from the margin of the 'South' African context, and makes use of scholarly discourse. Tutu's mode of reading leans on Western humanism and ecclesiology that does not follow a critical-holistic cultural discourse. The African Independent Church developed as a reaction to Western ecclesial structures. In the African Independent Church the concept, Moya or Spirit functions as a reading matrix that deconstructs the discriminatory and exclusive forces of essentialist disconnection. The study proposes that a Moya reading is an open-critical and inclusive theological-ethical concept. The interpretative thrust is decolonial, deconstructing essentialism and creating a liminal space, for new responsible readings of Genesis 11:1-9. A Moya reading is holistic and connects people to the land, a perspective that is foreign to essentialist scholarly readings of Genesis 11:1-9. This study contributes to the hermeneutical debate in South Africa, Africa and the global context by emphasising the importance of a continued interaction between scholarly and non-scholarly readings of the Bible from the margin.

Thesis (DTh)--University of Stellenbosch, 2011. / ENGLISH SUMMARY: This study is based primarily on the presupposition that the conventional definition or description of a biblical heroine does not take into account certain ‘hidden’ women in the Old Testament who could be distinguished due to their wisdom. By using the Yoruba woman as a contextual interpretive lens, the study investigates two female characters in the Old Testament each of whom is named in only one verse of Scriptures – “the First Deborah” in Genesis 35:8 and Sheerah in 1 Chronicles 7:24. The investigation takes its point of departure from the figure of Woman Wisdom of the book of Proverbs, which commentators have characterized as a metaphor for the Israelite heroine – a consummate image of the true Israelite female icon. It is indeed remarkable that Woman Wisdom has been associated with various female figures in the Old Testament such as Ruth, Abigail, the Wise Woman of Tekoa and the Wise Woman of Abel, etc. However, this study calls for a broader definition of wisdom based on the investigation of certain women in Old Testament narratives (e.g. Deborah and Sheerah) who have received only fleeting mention and recognition but whose lives reflect a possible connection to wisdom on a deeper level. It is shown that classical (arguably masculine) ways of reading the text tend to sideline or altogether overlook certain female characters, which are regarded as marginal such as Deborah and Sheerah. However, there are narrative gaps in the units where such women are found that could be filled by a reading of the text that is sensitive to details. It is argued that a more careful examination of the minute details in the texts could break down the metanarratives in a way that shows that they have hermeneutical significance. Therefore, attention to the narrative details unveils new dimensions of meaning and implications between the two texts (women) under investigation that have not been related in previous studies. Of significance is the fact that classical readings of the two verses that mention “the First Deborah” and Sheerah (Gen 35:8 and 1 Chron 7:24) regard them as intrusive in their respective contexts. However, a multiplex reading of each of the two verses in this study has shown that, rather than being intrusive, both have been strategically constructed to underscore the importance of the two women, and that the verses actually fit into their present pericope. The references to both Deborah and Sheerah are rooted in strong Old Testament traditions namely Bethel and Ephraimite, respectively, both of which play visible roles within the pericopes. What’s more, both verses are found within significant contexts – one in the middle of a section that closes the Jacob Cycle and introduces the Joseph Cycle, the other in the midst of a theologically driven genealogy that begins with Adam. Again, based on the multifaceted character of Woman Wisdom, in particular, as a teacher, a nourisher and a builder, it is argued that this metaphor of an Israelite heroine is embodied in both “the First Deborah” and Sheerah. Whereas Deborah was a wet nurse who must have nourished and nurtured the offspring of Rebekah, her mistress, Sheerah has been identified as the only female builder throughout Scriptures. The identification of the role of a wet nurse as a nurturer and nourisher as well as the role of a daughter as a builder with Woman Wisdom points to two silent heroines, one in the private domain and the other in the public sphere, who have remained unrecognized and uncelebrated in Old Testament scholarship. Furthermore, the roles of Deborah and Sheerah, respectively as wet nurse and builder, indicate that women participated in various spectrums of societal life especially in the Second Temple period when it is assumed that the texts reached their final forms. Not only did they perform roles that were associated with women, they equally participated in roles that were regarded as traditionally masculine. In this regard, a study of the women in the book of Chronicles offers a fresh glimpse into the roles and positions of women in the Second Temple period as well as into the Chronicler’s purpose and emphasis, in particular, regarding his concept of laer"f.yI-lk'. On a theological level, the achievements of the two women demonstrate God’s penchant for supporting the weak and the marginalized and for affirming those who are regarded as less likely to succeed. The mention of the First Deborah in the Old Testament proves that in God’s script, there are no little people. In the case of Sheerah, the point that there is a lare f" y. -I lk ' that includes outstanding female achievers indicates that, theologically speaking, there is no barrier against what women can do. / AFRIKAANSE OPSOMMING: Die vertrekpunt van hierdie studie is die veronderstelling dat konvensionele beskrywende definisies van Bybelse heldinne sekere 'versteekte' vroue in die Ou Testament, wat uitstaan danksy hulle wysheid, verontagsaam. Met die Yoruba-vrou as kontekstuele interpretatiewe lens word twee vroulike karakters in die Ou Testament bestudeer wat elk in slegs een vers genoem word – “die Eerste Debora” in Genesis 35:8 en Seëra in 1 Kronieke 7:24. Die vertrekpunt is die figuur van Vrou Wysheid uit die boek Spreuke, wat deur kommentators gekenmerk is as 'n metafoor vir die Israelitiese heldin – 'n volkome beeld van die ware Israelitiese vroulike ikoon. Dit is merkwaardig dat Vrou Wysheid met verskeie vroulike figure in die Ou Testament vereenselwig word, soos Rut, Abigail, die Wyse Vrou van Tekoa en die Wyse Vrou van Abel, ens. Hierdie studie betrek egter 'n breër definisie van wysheid, gebaseer op 'n ondersoek na sekere vroue in Ou Testament-narratiewe (byvoorbeeld Debora en Seëra) wat slegs kursoriese erkenning geniet maar wie se lewens dui op 'n moontlike konneksie met wysheid op 'n dieper vlak. Daar word aangedui dat klassieke (aanvegbaar manlike) wyses om die teks te lees, neig om sekere vroulike karakters soos Debora en Seëra, oor die hoof te sien, en hulle sodoende te relegeer tot marginale figure. Die narratiewe gapings in die eenhede waar hierdie vroue figureer, kan oorbrug word deur 'n lees van die teks wat sensitief is ten opsigte van detail. Die argument word gestel dat nader ondersoek na die fyn besonderhede in die tekste die metanarratiewe kan dekonstrueer op 'n wyse wat hulle hermeneutiese betekenis belig. Sulke aandag aan die narratiewe detail ontbloot nuwe dimensies van betekenis en implikasies tussen die twee relevante tekste (vroue) wat nog nie in vorige navorsing weergegee is nie. Dit is betekenisvol dat huidige navorsing van die twee verse wat na “die Eerste Debora” en Seëra verwys (Gen 35:8 en 1 Kron 7:24) beide as toevoegings beskryf in hulle verskeie kontekste. 'n Meerdimensionele lees van elk van die twee verse in hierdie studie toon egter dat veel anders as toevoegings, beide verse die vroue as strategiese konstrukte stel om hulle belangrikheid aan te dui binne die perikope. Die verwysings na beide Debora en Seëra is geanker in vaste Ou-Testamentiese tradisies, naamlik die Bet-El en Efraimitiese tradisies respektiewelik, wat beide figureer binne die perikope. Wat meer is, beide verse word aangetref binne beduidende kontekste – een in die middel van 'n gedeelte wat die Jakob-siklus afsluit en die Josef-siklus inlei, die ander midde in 'n teologies-gedrewe genealogie wat vertrek vanaf Adam. Weer eens, ooreenkomstig die veelsydige karakter van Vrou Wysheid, spesifiek in die rolle van onderrigter, voeder en bouer; word geargumenteer dat hierdie metafoor vir 'n Israelitiese heldin beliggaam word in “die Eerste Debora” en Seëra. Debora was 'n soogmoeder wat die nageslag van haar meesteres, Rebekah, gevoed en opgevoed het; daarenteen word Sheerah geïdentifiseer as die enigste vroulike bouer in die Bybel. Die identifikasie van Vrou Wysheid deur die rol van 'n soogmoeder as voeder en opvoeder, sowel as dié van 'n dogter as 'n bouer, wys op twee stille heldinne, een in die private domein en die ander in die openbare sfeer, wat geen erkenning of verering in Ou- Testamentiese besinning geniet nie. Verder dui die rolle van Debora en Seëra, respektiewelik as soogmoeder en as bouer, daarop dat vroue aktief was in verskeie sektore van die sosiale lewe, veral tydens die Tweede Tempel-periode waartydens aanvaar word die tekste in hul finale weergawes geformuleer is. Vroue was dus aktief nie alleen in rolle wat met hulle geassosieer is nie, maar ook in rolle wat tradisioneel aan mans toegeskryf is. 'n Studie van die vroue in die Kronieke-boek bied vars insae in die rolle en posisies van vroue tydens die Tweede Tempel-periode, asook in die Kronis se doel en beklemtoning, veral betreffende die konsep van laer"f.yI-lk'. Op teologiese vlak illustreer die prestasies van die twee vroue God se voorliefde vir ondersteuning aan die swakkes en gemarginaliseerdes, en vir bemagtiging van dié wat beskou word as minder waarskynlike presteerders. Die verwysing na “die Eerste Debora” in die Ou Testament bewys dat in God se teks, daar geen klein mensies bestaan nie. In die geval van Seëra, bewys die feit dat daar 'n lare f" y. -I lk ' is wat besondere vroue insluit, dat daar teologies-gesproke, nie perke is aan die potensiaal van vroue nie.

Thesis (DLitt (Ancient Studies. Biblical Languages))--University of Stellenbosch, 2009. / The Vorlage of the explicit quotations in Hebrews remains an unresolved matter to date – despite the fact that it is an important pre-requisite before one can attempt to investigate the function of the quotations within their NT context. The selection, origin and version of the explicit quotations is a neglected aspect of previous studies. This Quest attempted to address these matters mainly from a tradition historical and a text critical angle. It follows the ground plan of Hebrews‘ own presentation of two sets of quotations in pairs – the first set consisting of hymnic texts and the second a quotation from the Torah, which is alternated between quotations from the Psalms and from the Prophets. The investigation considers each quotation in the light of possible alternative Vorlage(n) to those of the printed versions and interacts with previously proposed hypotheses – such as the ―Testimony Book‖ hypothesis, liturgy-, homily-, and midrash hypotheses. It became clear during the course of the investigation that, although Hebrews might have known a large number of quotations from the early Jewish (DSS; Philo) and early Christian (Paul, Gospels) traditions, he also expanded on some of those and added some other (mainly the longer) quotations. The latter include, for instance, Pss 40(39), 95(94), and Jer 31(38) – often accompanied by the author‘s reworking and own midrash on the passage with ring compositional features. The quotations are almost always introduced with a verb of saying and with a large number of them being presented in combination with a reference to an existing promise of God. Regarding the Dead Sea Scrolls, there are a number of similarities between particularly 4QMidrEschat, the Hodayot and the Pesharim – documents that are representative of a hermeneutic tradition of creatively working with and interpreting OT passages. Almost all of the Torah quotations are brief and (including the quotation from Prov 3) occurred already in the works of Philo of Alexandria, mainly in his Legum allegoriae 3. Their readings agree with each other – both of them often against the LXX and MT versions, which might be an indication of another version (the ―Old Greek?‖) that was used by both. Quotations that show an overlap with the then existing NT literature at the time that Hebrews wrote, are almost exclusively to be found in Romans and 1 Corinthians. The early Christian liturgical formula of the institution of the Eucharist seemed to have played a role in at least the quotation pair Exod 24:8 (―blood‖) and Ps 40:7-9 (―body‖).

This document facilitates the study of the bass roles, including the bass arias and recitatives that are in the Old Testament English oratorios of George Frideric Handel. This study is largely dependent upon the Chrysander editions of the oratorios, however both the Bärenreiter and Novello editions are consulted where available. This work may serve as a reference for bass soloists, or vocal pedagogues in selecting bass oratorio arias and recitatives, and in study for preparation of a bass role in one or more of the selected oratorios. Ten oratorios were selected for this study, based on their dramatic emphasis, Handel's more mature compositional style, and the use of the English language. While all arias are discussed, recitatives were selected on the basis that they stand-alone and are not in dialogue with another character. The study is limited to ten of Handel's Old Testament English oratorios: Esther (1718-20 version and 1732 revision), Deborah (1733), Athalia (1733), Saul (1738), Samson (1741), Joseph and His Brethren (1743), Belshazzar (1744), Joshua (1747), Solomon (1748), and Jephtha (1751). The study in concerned with the dramatic function of each aria and recitative within the plot of the oratorio, as well as the range, tessitura, literary rhyme scheme (if applicable), and tonal structure of each aria and recitative. Compositional devices that are used in melodic construction, level of difficulty, and maturity of voice needed for performance will be also be discussed for each aria and recitative. Chapter 1 of the study is the introduction to the dissertation, including objectives, delimitations, need for study, basic assumptions, and related literature. Chapter 2 discusses Handel's compositional development from Germany, while in Italy, and finally in England. Chapter 3 is concerned with a historical overview of the genre of oratorio. Chapter 4 focuses on the bass roles and the arias and recitatives within the selected oratorios. Chapter 5 concludes the dissertation, makes observations and directs for further study. / 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.

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-01-19T10:47:57Z No. of bitstreams: 1 Fernando Gross.pdf: 2092294 bytes, checksum: 54bc2c82d21d2de44ce2e97da0dbd268 (MD5) / Made available in DSpace on 2018-01-19T10:47:57Z (GMT). No. of bitstreams: 1 Fernando Gross.pdf: 2092294 bytes, checksum: 54bc2c82d21d2de44ce2e97da0dbd268 (MD5) Previous issue date: 2017-12-20 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The study presented here welcomes literary and historical-theological motif belonged to the biblical narrative on the exodus. Repeatedly, that is, in fourteen scenes, the texts of the book of Exodus refer to the "heart of the pharaoh", which is mentioned twenty times. In ten moments, it is described how the Lord, the God of Israel, acts with the heart of the pharaoh (Ex 4,21; 7,3; 9,12,14; 10,1,20,27; 11,10; 14,4,8). In four moments, it is contemplated how the pharaoh leads with his heart (Ex 7,23, 8,11,28; 9,34). And in six other moments, it is narrated how the heart of the pharaoh reacts to the events (Ex 7,13,14,22; 8,15; 9,7,35). Moreover, different verbs indicate different movements of the pharaoh's heart. Thus, the study presented in this Dissertation seeks to understand, in its first part, what the biblical narrative reflects on the heart of who ruled Egypt. In the second part, the present study analyzes how the Jewish tradition, throughout the history, continued the reflection on the heart of the pharaoh / O estudo aqui apresentado acolhe um motivo literário e histórico-teológico pertencente à narrativa bíblica sobre o êxodo. Repetidamente, ou seja, em quatorze cenas, os textos do livro do Êxodo se referem, pois, ao “coração do faraó”, sendo que este é mencionado por vinte vezes. Em dez momentos, se descreve como o Senhor, Deus de Israel, age com o coração do faraó (Ex 4,21; 7,3; 9,12.14; 10,1.20.27; 11,10; 14,4.8). Em quatro momentos, se contempla como o faraó mexe com seu coração (Ex 7,23; 8,11.28; 9,34). E, em outros seis momentos, narra-se como o coração do faraó reage aos acontecimentos (Ex 7,13.14.22; 8,15; 9,7.35). Mais ainda, diferentes verbos indicam movimentos diversos do coração do faraó. Assim sendo, o estudo apresentado nesta Dissertação procura compreender, em sua primeira parte, o que a narrativa bíblica reflete sobre o coração de quem governava o Egito. Na segunda parte, por sua vez, o presente estudo analisa como a tradição judaica, no decorrer da história, continuou a reflexão sobre o coração do faraó

This thesis presents the first critical edition of the Tratado de la lepra by Enrique de Villena, and proposes to determine its relationship with the biblical exegesis of the Middle Ages. The study connects the treatise firmly with the exegetical tradition represented by Nicholas of Lyra. Enrique de Villena (1384? -1434) is a controversial figure of the late Castilian Middle Ages. Of noble birth, his quest for knowledge set him apart from his social class who traditionally pursued military careers at a time when Spain was still engaged in the Reconquista with the Moors. Villena's neglect of his role, together with the antagonism between his grandfather and the Castilian Court, deprived Don Enrique of the wealth and property that was rightfully his and forced him to lead a life not befitting a man of his social status. Villena was a self-educated 'humanist'. His pursuit of knowledge took him to the most varied disciplines, as is amply shown in the themes of his many writings. They range from lessons on how to become a 'royal carver' to rules for writing poetry, from superstitions to mythological and biblical exegesis. He supports his points of view with great agility, quoting renowned authorities of the Middle Ages and the Antiquity. Because of his vast knowledge and his attraction to unusual and obscure matters, Villena developed an unjustified and enduring reputation as a sorcerer. This reputation was specially reinforced after his death, when most of his books were sent to destruction by a royal edict. The Tratado de la lepra is a treatise on the interpretation of several passages of the biblical book of Leviticus, related to the occurrence of leprosy in walls, furniture, and garments. Villena tries to demonstrate 'scientifically' the feasibility of such an event, conferring absolute authority on the Bible. This work has been relatively overlooked by modern scholars, partly because the biblical passages it refers to are not ambiguous enough to justify the need for interpretation.