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The Problem statement which was examined in this study is the following: Throughout the history the accuracy and historical value of the Psalm headings were questioned. Translations of the Psalm headings that later on developed for example the Septuagint, the Vulgate and the Peshitta is generally more extended than the Hebrew text. The use of the Grammatical–Historical method shows that the Psalm headings are authorative and that they are part of the Canonical text of the Hebrew Bible. Thorough word study by the method of Verhoef (1973), Hayes & Holladay (2007) and Kaiser (2007) of certain terms was important to note in the naming of the Psalter. This word study was approached through the Grammatical–Historical method. It was further necessary to study the importance of Psalm 145 in the whole of the Psalter, because Psalm 145 is the only Psalm with the heading: תְּהִלָּה . Other Psalm headings were studied and historical information was compared with other parts of Scripture. This study was approached Revelation–Historical. Further on it was necessary to do a comparative study between the Psalm headings of the Masoretic text, the Septuagint and the writings of Qumran to determine the authority of the Psalm headings. A study of contents about the element of praise was also necessary as Van Rooy (2008) explained, because the Psalter shows a development from lament to praise. It is also connected with the title that was originally been given to the Psalter by the Jews. / Thesis (M.Th. (Old Testament))--North-West University, Potchefstroom Campus, 2012.

The Problem statement which was examined in this study is the following: Throughout the history the accuracy and historical value of the Psalm headings were questioned. Translations of the Psalm headings that later on developed for example the Septuagint, the Vulgate and the Peshitta is generally more extended than the Hebrew text. The use of the Grammatical–Historical method shows that the Psalm headings are authorative and that they are part of the Canonical text of the Hebrew Bible. Thorough word study by the method of Verhoef (1973), Hayes & Holladay (2007) and Kaiser (2007) of certain terms was important to note in the naming of the Psalter. This word study was approached through the Grammatical–Historical method. It was further necessary to study the importance of Psalm 145 in the whole of the Psalter, because Psalm 145 is the only Psalm with the heading: תְּהִלָּה . Other Psalm headings were studied and historical information was compared with other parts of Scripture. This study was approached Revelation–Historical. Further on it was necessary to do a comparative study between the Psalm headings of the Masoretic text, the Septuagint and the writings of Qumran to determine the authority of the Psalm headings. A study of contents about the element of praise was also necessary as Van Rooy (2008) explained, because the Psalter shows a development from lament to praise. It is also connected with the title that was originally been given to the Psalter by the Jews. / Thesis (M.Th. (Old Testament))--North-West University, Potchefstroom Campus, 2012.

L’utilisation de παιδεύω dans la Septante (LXX) a été interprétée comme le témoin d’un glissement dans la pensée religieuse aux temps hellénistiques. L’idée hébraïque d’un Dieu qui corrige son peuple (יסר), aurait laissé place à l’idéal grec de l’éducation. Pourtant, dans la LXX, παιδεύω porte une nuance de correction corporelle, absente de la littérature classique et serait, par conséquent, un mot grec utilisé dans un sens hébreu. La présente thèse se veut une approche nouvelle. Constatant l’équivalence lexicale entre יסר et παιδεύω, puis ayant analysé la racine hébraïque et le lemme grec dans leur contexte, elle vise à expliquer pourquoi les traducteurs grecs ont fait un tel choix lexical et pourquoi ils s’en démarquent parfois. Elle démontrera que dans la LXX, le Dieu éducateur reste un Dieu « correcteur » comme dans la Bible hébraïque. Cependant, une autre idée apparaît aussi : Dieu pourvoit aux besoins de son enfant Israël. / It has been held that the use of παιδεύω in the Septuagint (LXX) reflects a shift in religious thinking in the Hellenistic era. The Hebrew idea of a God who disciplines (רסי) his people is thought to have given way to the Greek ideal of education. However, in the LXX, παιδεύω has the nuance of punishment, something that is absent from Classical Greek literature. Consequently, the Greek word could be thought to be used in a Hebrew sense.This doctoral dissertation suggests a new approach to the issue. After establishing the lexical equivalence between רסי and παιδεύω, and then analyzing the hebrew root and the Greek lemma in context, it aims to explain why the Greek translators have chosen this equivalence and why they have sometimes departed from it. It will be stated that, in the LXX, God the educator remains a God who disciplines, as in the Hebrew Bible. However, another idea appears to be associated to the word παιδεύω: that of God who provides for the needs of his child, Israel.

Please read the abstract in the section 00front of this document. / Thesis (PhD)--University of Pretoria, 2012. / New Testament Studies / unrestricted

Cette thèse est consacrée à la Septante et s’inscrit dans le courant de recherche qui étudie son vocabulaire et son style. Si des études ont été menées sur différents thèmes, il n’existe pas cependant d’étude systématique sur le vocabulaire de la droiture et de l’innocence dont l’impact sur le langage religieux chrétien postérieur est pourtant remarquable. Cette thèse qui se veut une contribution à ce courant de recherche en abordant un champ lexical négligé par la recherche antérieure, limite l’enquête à trois livres sapientaux, à savoir, les livres des Psaumes, Proverbes et Job. La démarche consiste à établir l'équivalence entre la LXX et le Texte Massorétique, la LXX et la littérature grecque, la LXX et la littérature juive hellénistique en se penchant sur l'arrière-fond des termes, les similitudes et les écarts dus à l'environnement culturel, dans l’objectif de comprendre le sens et le choix des termes grecs mobilisés. / This thesis is dedicated to the Septuagint and is part of the current of research that studies its vocabulary and style. While studies have been conducted on different themes, there is no systematic study of the vocabulary of uprighteousness and innocence, which has had however an impact on later Christian religious language. This thesis which is intended as a contribution to this current of research by addressing a lexical field neglected by previous research limits the investigation to three sapiential books, namely, the books of Psalms, Proverbs and Job. The approach consists in establishing the equivalence between the LXX and the Masoretic Text, the LXX and the Greek literature, the LXX and the Hellenistic Jewish literature by examining the background of the terms, the similarities and the differences due to the cultural environment, in order to understand the meaning and the choice of the Greek terms mobilized.

This dissertation examines Luke's use of kyrios within his narratives of the Gospel and the Acts of the Apostles. Luke reached back into the common religious cultural context of the early Christians where he obtained his understanding of kyrios as Yahweh from the Greek Jewish Scriptures (Chapter 1). When Luke and his Jewish audience heard kyrios, they first understood it to mean Yahweh. Luke was also writing in the larger cultural context of the Greco-Roman world and the Roman Empire, which was pervasively informed by the imperial cult (Chapter 2). Luke and his Greco-Roman audience (including his Jewish audience) instinctively recognized that kyrios' most obvious Greco-Roman referent was the emperor. Based on these identities of kyrios, Luke used his Gospel as the narrative canvas on which to develop and progressively reveal the identity of Jesus as Yahweh because he is kyrios (Chapter 3). Luke then took this established identity and made an overt political claim that Jesus is superior to the emperor as a god because he is Lord of all (Chapter 4). Luke's narrative agenda not only embraced the Jewish roots from which Christianity was born, it also challenged the environment in which it would thrive and ultimately triumph. For Luke, the identity of Jesus was profoundly clear. Jesus was Yahweh, the Lord God of Israel, born a human being and as such he explicitly replaced Caesar as Lord of all. / Religion

Scholars have proposed that Jude and 2 Peter are literarily dependent. However, there is no definitive conclusion among scholars concerning which one is literarily dependent on the other. There are arguments for and against each of the literary dependency theories. It is difficult to define what is meant by literary dependency and how to measure it. By utilizing Lemke’s notion of intertextuality, this study examines the thematic formations, axiological stance, and rhetorical formations of Jude and 2 Peter. This study demonstrates that there are significant intertextual relations that can account for the similarities between these two texts. There is substantial evidence which suggests that their differences are significant. Jude and 2 Peter do not provide essential intertextual background information to understand each other. Through the analysis of other intertexts, this study reveals a significant number of intertexts, like the LXX, Old Testament Pseudepigrapha, and contemporary literature, that can account for the meaning formation of the two books. These texts can be considered as more significant intertexts for Jude and 2 Peter.

Cette thèse intéresse la critique textuelle et concerne le chapitre 58 du Livre d’Isaïe. Ce chapitre du Trito-Isaïe se caractérise notamment par des termes rares et un thème unique dans le corpus isaïen, à savoir celui du jeûne. Notre étude porte sur six témoins textuels représentés par le texte hébreu (1QIsaa et TM), la Septante et les traditions textuelles de la Vetus latina, la Vulgate et enfin le Targum. Composée de quatre chapitres, sur la base d’une structure thématique qui rappelle le plaidoyer prophétique, la thèse intègre une approche statistique, une analyse syntaxique, l’étude des champs lexicaux et enfin les perspectives théologiques propres à chaque témoin textuel. Ainsi, chaque témoin textuel reflète une autre étape de la pensée théologique, de même qu’un contexte socio-politique différent. Le texte hébreu fait appel à des termes rares, parfois difficiles à expliquer. Les traductions anciennes se heurtent non seulement aux exigences rédactionnelles propres à chaque langue, mais témoignent aussi de choix rédactionnels. Si la Vulgate montre une grande fidélité au texte hébreu, la Septante s’en écarte notablement. Le rédacteur alexandrin fait preuve d’une réelle originalité en modifiant la rhétorique du texte hébreu, en introduisant des figures de style, mais aussi en simplifiant le vocabulaire. Quant au rédacteur targumique, il introduit des modifications significatives pour éviter de prêter à Dieu des caractères anthropomorphiques ou lorsque sa toute-puissance pourrait être prise en défaut. Il accentue également le caractère explicatif du texte par l’introduction de syntagmes. Enfin, chaque traducteur introduit des perspectives théologiques qui lui sont propres. / This thesis deals with textual criticism and is dedicated to chapter 58 of the Book of Isaiah. This chapter of the Trito-Isaiah is particularly characterized by infrequent words and a topic present only in these verses: the theme of the fast. Our study deals with six textual witnesses represented by the Hebrew text (1QIsaa and MT), the Septuagint and the textual traditions of the Old Latin, the Vulgate and the Targum. Based on four chapters with a thematic structure which recalls the prophetic plea, this thesis involves a statistical approach, a syntactical analysis, the study of lexical fields, and finally theological tendencies specific to each textual witness. Thus, each textual tradition reflects another step of the theological thinking and also a different socio political context. The Hebrew text contains rare terms, sometimes difficult to explain. The ancient traditions meet with editorial requirements specific to each language, and also reveal editorial options. If the Vulgate shows a great fidelity to the Hebrew text, the Septuagint is quite different. The Alexandrian redactor demonstrates a real editorial originality by changing the rhetoric of the Hebrew text, introducing stylistic device and simplifying the vocabulary. The targumic redactor, for his part, introduces significant modifications, either to avoid giving the Lord anthropomorphic characters or when his omnipotence could be put into question. He also emphasizes the explicative nature of the text with syntagma insertions. Finally, each translator introduces his own theological perspectives.

Depuis la traduction grecque des Septante, le livre biblique Michlé est traduit par « Livre des Proverbes ». Or, dans la tradition herméneutique juive, la signification correcte n’est pas « proverbes » mais « paraboles ». Ce choix de signification modifie le contenu de l’ensemble du livre, puisqu’il invite à lire et à interpréter ses assertions dans un tout autre horizon que la perspective reçue depuis la Septante. Il fallait donc traduire le texte hébraïque de Michlé sur de nouvelles bases, en suivant l’herméneutique talmudique et midrachique, reprise et développée à l’époque médiévale par les commentateurs, les philosophes et les grammairiens juifs. Nous proposons ainsi une traduction nouvelle, accompagnée de commentaires et de notes philologiques qui explorent « les » sens du texte hébreu en fonction de ses strates métaphoriques et allégoriques, et en déploient le contenu. Cette traduction est précédée d’une longue introduction qui permet de comprendre les prémisses de l’herméneutique juive ; et s’efforce de déchiffrer les processus littéraires et historiques qui en empêchent l’accès, et engendrent les malentendus dont Michlé est un exemple crucial. Il importait encore de faire le point sur l’état actuel de la traduction des textes bibliques, tant du point de vue des travaux réalisés en France que du point de vue des impératifs internes de la tradition hébraïque. Une part importante de l’introduction est donc aussi consacrée aux problèmes méthodologiques particuliers à la traduction des écrits bibliques ; et à l’esquisse d’une démarche dont la traduction de Michlé est la mise en pratique. / Since the Greek Septuagint, the biblical book Mishlei is translated "Book of Proverbs". But in the Jewish hermeneutic tradition, the correct translation is "parables". This new meaning changes the meaning of the whole book. It was therefore necessary to translate the Hebrew text of Mishlei on a new basis, following the Talmudic and midrashic hermeneutics, extended and developed in medieval times by commentators, philosophers and Jewish grammarians. Thus, we propose a new translation, with commentary and philological notes that explore the meanings of the Hebrew text including its metaphorical and allegorical layers. This translation is preceded by a long introduction devoted to locate the premises of Jewish hermeneutics, and to understand the literary and historical proces that prevent access, and create misunderstandings which Mishlei is a crucial example. An important part of the introduction is also devoted to methodological problems of translation of biblical writings.