[pt] A presente pesquisa tem por objetivo apresentar a poesia como modo de falar e experienciar Deus, trazendo uma nova perspectiva do fazer e do falar teológico, caminhando em direção a uma práxis que se aproxima do humano e não apenas do saber científico. Visto que o cristianismo é uma das três religiões do livro, e sendo a Bíblia compreendida por uma vasta literatura reunida entre duas capas, a poesia e o discurso poético se fazem presentes. Portanto, situada no âmbito da teopoética, esta pesquisa se inicia tratando das aproximações entre teologia e literatura, não instrumentalizando uma por parte da outra, mas tratando das questões teológicas e literárias acerca do assunto. Posteriormente, a poesia é apresentada enquanto busca de sua definição, sua história e a revelação poética, partindo então para aqueles que conduzem esta poesia, os poetas, e uma análise entre o poeta e o teólogo. Posto isto, a poesia salmítica é apresentada como poesia canônica, fazendo um contraponto à poesia apócrifa que finaliza esta pesquisa. Uma poesia que não consta na Bíblia, mas que pelos poetas foi anunciada pelos séculos. Desta maneira, a poetisa mineira Adélia Prado é elegida como exemplo desse fazer poético e dessa poesia apócrifa por onde Deus fala por versos. / [en] This research aims to present poetry as a way of speaking and experiencing God, bringing a new perspective of theological doing and speaking, moving towards a praxis that approaches the human and not just scientific knowledge. Since Christianity is one of the three religions in the book, and since the Bible comprised a vast literature gathered between two covers, poetry and poetic discourse are present. Therefore, situated in the scope of theopoetics, this research begins by dealing with the approximations between theology and literature, not using one another as instruments, but dealing with theological and literary questions about the subject. Subsequently, poetry is presented as a search for its definition, its history and poetic revelation, leaving then for those who lead this poetry, the poets, and an analysis between the poet and the theologian. That said, psalmitic poetry is presented as canonical poetry, making a counterpoint to the apocryphal poetry that ends this research. A poetry that is not in the Bible, but that has been announced by poets for centuries. Thus, the poetess from Minas Gerais, Adélia Prado, is chosen as an example of this poetic work and apocryphal poetry through which God speaks in verses.

This project challenges the practice of preaching shamanistic prosperity-focused messages to Korean immigrant churches in the United States in order to construct a more liberative theological foundation for sermons and eventually offer an alternative form of immigrant preaching: “a psalmic-theological homiletic.” A shamanistic-prosperity gospel reinforces a mostly success-oriented way of life, owing to its heavy emphasis on God’s promises about individuals’ material rewards. Such a prosperity gospel syncretizes shamanistic beliefs with the American Dream in that it implicitly advises believers to “make it” in the capitalist economy and uphold the prevailing values created by the dominant group. Accordingly, the project not only examines the prosperity gospel and its problematic syncretism with the American Dream ideology, this project also offers a more appropriate immigrant theology for preaching by reclaiming the priorities of God’s future in our lives and confirming God’s active identification with Korean immigrant congregations in the depth of their predicament as immigrants. After offering a practical-theological construction, this project provides “a psalmic-theological homiletic,” critically adopting features from psalmic theology and its theological-rhetorical movement. My proposed homiletic relies on Claus Westermann who argued that the Psalms are honest public speeches about a realistic faith that can be practiced in the midst of suffering. Along with a critical reading of Westermann’s theoretical approach to the Psalms, my homiletic engages in dialogue with Eunjoo Mary Kim’s sermon. As a result, a psalmic-theological homiletic has a four-fold rhetorical movement inspired by and intended for Korean immigrant contexts: (a) lament, (b) retelling the biblical story, (c) confessional doxology, and (d) vow of obedience. This project gives its attention to the theological significance of these four rhetorical steps from the perspective of marginalized people. Its theological-rhetorical strategy intends to transform the immigrant congregation’s habitus of living in faith and to enhance their hope-filled life through communal anticipation of God’s coming future. The project concludes with homiletical-dialogical analyses of two Korean immigrant sermons. Examining their homiletical strengths and weaknesses, the analysis provides guidance for future Korean immigrant preaching to prompt a more faithful and transformative way of life for hearers.

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Scholars have studied the Biblical Hebrew verbal system for an extended period of time. Over the last 150 years, scholarship on Biblical Hebrew grammar has been in transition. Historically, scholars observed the function of Hebrew verbs through the lens of traditional grammars. Currently, scholars are moving toward the study of Hebrew verbs through the application of complex linguistic methodologies. As a result of advancement and transition, the study of Biblical Hebrew grammar is convoluted. In 2012, John Cook and Jan Joosten each published their own understanding of the function of the Biblical Hebrew verbal system. Through the application of an aspect prominent method, Cook considers the Biblical Hebrew verbal system to primarily express aspect. Joosten approaches the Biblical Hebrew verbal system through the lens of relative tense theory and concludes that Biblical Hebrew is primarily a temporal and modal language. Each scholar establishes their interpretation of verbal function through an observation of the same texts, but each arrives at an opposing conclusion. In this thesis, I provide a review of each scholar's theory. Particular attention is given to the YIQTOL verbal form. Following an exhaustive review, I provide possible criteria that can be used to determine YIQTOL function in real instances in real texts. I take the criteria of each method and apply them to Pss 1-41 as a test case. I provide each method an opportunity to observe YIQTOL's function in Biblical Hebrew poetry. This study reveals that each method can effectively be applied to Biblical Hebrew poetry despite the fact that this genre of literature was the focus of either methodology. While each method is seen to be transferable between literary genres, I highlight instances where either theory could not explain YIQTOL's function. / Thesis / Master of Arts (MA)

No description available.

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.

The English musician William Boyce was known as an organist for the cathedral as well as the Chapel Royal, a composer of both secular and sacred music, a director of large choral festivals, and the editor of Cathedral Music, the finest eighteenth-century edition of English Church music. Among Boyce's compositions for the church are many examples of verse and solo anthems. Part II of this thesis consists of an edition of one verse and three solo anthems selected from British Museum manuscript Additional 40497, transcribed into modern notation, and provided with a realization for organ continuo. Material prefatory to the edition itself, including a biography, a history of the verse and solo anthem from the English Reformation to the middle of the eighteenth century, a discussion .of the characteristics of Boyce's verse and solo anthems, and editorial notes constitute Part I.

This thesis proposes that integrated rituals of netherworld descent and heavenly ascent are represented in the Hebrew Bible as having been performed by Davidic royals – royal women, as well as male monarchs. In some instances (e.g. Psalms 2; 18; 24; 89:2-38; and 110) these rituals are represented idealistically, with Yahweh confirming the king’s ritual status and potency, through re-presented speech acts. In other instances, however, while an idealistic picture of monarchy continues to be upheld, it is subverted from within in varying ways (e.g. 2 Kgs 9:30-37; 11; Ps. 89:39-52; Isa. 14.4b-20; Jer. 13:18-20; Ezekiel 19). The differing portrayals of monarchy reflect the differing ways with which biblical texts are negotiating and interacting with ambiguous discourses embodying memories of monarchy. On the one hand, after the fall of monarchic Judah, ‘foreign’ monarchy (and especially trading monarchies, such as those of Phoenicia) were fetishised within biblical authors’ discourses of political and economic imperialism, and so Davidic monarchy became a signifier of an enchanting and mystifying ‘indigenous’ past. On the other hand, discourses concerning the past frequently referenced exile, and the collapse of monarchy. Some biblical representations of ritual netherworld descent and heavenly ascent acknowledge this latter, uncomfortable kind of remembering – even as they reify and reinforce these enchanting memories which they subvert. The remembered, cosmically liminal first temple and the remembered royal body become loci for these paradoxical, contradictory, and competing memories. This much is evident in mystifying royal cosmic liminality and heavenly ascent, access to divine knowledge, and mimesis of Yahweh; in cathartic myths of the subjugation of the forces of chaos and disorder, both cosmic and military; and in the subversion of the enchanting remembered Davidic cultic praxis of descent and ascent, through these motifs’ re-presentations in montages alongside rituals which connote displacement, destruction, profanation, desecration, subjugation and being forgotten. In these instances, the vulnerabilities inherent in cultural idealising of the Davidic monarchy’s potent cosmic liminality are brought into sharp relief.

Made available in DSpace on 2016-08-03T12:18:53Z (GMT). No. of bitstreams: 1 Santa Angela Cabrera.pdf: 1868695 bytes, checksum: 0e5c79371feca51cc88f3fb0d32f27d4 (MD5) Previous issue date: 2011-12-05 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / The research, in 5 chapters, develops the theme of the poor as a social category in Ps 3-14, subunit of the first book of the Psalter (Psalms 3-41). The Psalms 3-14 are attributed to David, the fact is related to the schools and their theologies present in the final edition of the Psalter. These Psalms were born in the peasant communities of ancient Israel, which were later improved and adapted by groups of official singers in the temple of Jerusalem. The Psalms 3-14 are characterized by the individual lament and supplication. They belong to a collection of pre-exilic, but concentrate in the late post-exilic texts. The places they occupy were strategically thought. The Psalms 9; 10 introduce hebrew concepts that identify the poor: dak, ani, ebyon. They designate the free small peasants who still with access to land. Throughout the ancient Israel history they did not suffer sudden changes as a social category, however, there are some notable features are that distinguish them in the periods corresponding to the first and the second temple of Jerusalem. Moreover, the Psalms 9; 10 show synonymous words that may identify them: hellkah "poor / unfortunate" and naqi "innocent." Despite the small variations of the concepts, all point to a social category, with the right to appeal in court, though with weak legal influence. This community has theological identity. Yahweh is presented as its counsel. The depletion in Psalter is something dramatic, because the face of the poor is the very face of Yahweh. Poverty is not a matter of misfortune or of spirituality. It is generated by a social-political system, intelligently planned, that does not allow the countryside people to progress as farmers. This powerful sector, domestic or foreign, is identified in the texts, with the following concepts: goyim "nations," sorerim "aggressors", oyebim "enemies", raxa im "unfair/ unjust . Their domain is supported by violence and weapons. The ideology of the dominant systems is fundamental in the interpretation of texts. The psalmists society presents the crises in relation to human identity. The violence and peace are vying for space. The Ps 8 shows an alternative society thought from the point of view of what appears weak: the olelim "children" and yanaqim "lactating" (Ps 8:3). The cries of little children, the cry of the oppressed, joined to the cry of creation, are comparable with the labor pain, from which life begins. It is a cry that seeks to transform the bent paths of history. These are signs of hope that distinguishes the theology of the poor. The Psalms 3-7 and 11-14 continue to present the reality of the poor. Sometimes the concepts are located: ani oppressed and ebyon "poor", others resort to new synonyms as has͇id "faithful" and sadiq "fair/ just" These Psalms demonstrate that the poor are present even in the texts in which such concepts do not appear. The groupings (Ps 3-7 and 11-14) is a break in the subunit (Ps 3-14), without breaking the sense of Ps 8, 9 and 10. Finally, in the society of Ps 3-14 is located in the, tax mode of production. Theories of economic sciences, archaeological, historical, contribute to the understanding universe socio-political generator of the poor. / A pesquisa, em 5 capítulos, desenvolve o tema dos/as pobres como categoria social nos Sl 3-14, subunidade do primeiro livro do saltério (Sl 3-41). Os Sl 3-14 são atribuídos a Davi, o fato está relacionado com as escolas e suas teologias presentes na edição final do saltério. Esses salmos nasceram nas comunidades camponesas do antigo Israel, posteriormente, foram aperfeiçoados e adaptados por grupos de cantores oficiais no templo de Jerusalém. Os Sl 3-14 se destacam pelo lamento e pela súplica individual. Pertencem a uma coleção pré-exílica, mas concentra textos tardios, do pós-exílio. Os lugares que ocupam foram pensados estrategicamente. Os Sl 9; 10 apresentam conceitos hebraicos que identificam os/as pobres: dak, ani, ebyon. Estes/as designam pequenos/as camponeses/as livres, ainda com acesso à terra. Ao longo do antigo Israel não sofreram mudanças bruscas como categoria social, no entanto, podem assinalar-se algumas características que os/as distinguem nos períodos correspondentes ao primeiro e o segundo templo de Jerusalém. Ademais, os Sl 9; 10 apresentam palavras sinônimas que também os/as identificam: hellkah pobre/infeliz e naqi inocente . Apesar das pequenas variações dos conceitos, todos apontam à uma categoria social, com direito à apelação nos tribunais, embora com fraca influência jurídica. Essa comunidade tem identidade teológica. Javé é apresentado como o seu defensor. A espoliação no saltério é algo dramático, porque o rosto do/a pobre é o próprio rosto de Javé. A pobreza não é um assunto de espiritualidade nem de casualidade. É gerada por um sistema político-social, planejado de forma inteligente, que não permite ao povo da roça progredir como agricultor. Esse setor poderoso, nacional ou estrangeiro, é identificado nos textos, sob os conceitos: goyim nações , sorerim agressores , oyebim inimigos , raxa im injustos . O seu domínio é suportado pela violência e as armas. A ideologia dos sistemas dominantes é fundamental para a interpretação dos textos. A sociedade dos salmistas apresenta crises com relação à identidade humana. A violência e a paz se disputam os espaços. O Sl 8 mostra uma sociedade alternativa pensada a partir daquilo aparentemente fraco: as olelim crianças e os yanaqim lactantes (Sl 8,3). O grito das criancinhas, o grito dos/as oprimidos/as, unido ao grito da criação, se compara à dor de parto, com o qual inicia a vida. Trata-se de um grito que busca transformar os trajetos entortados da história. Esses são indícios da esperança que distingue a teologia dos/as pobres. Os Sl 3-7 e 11-14 continuam a apresentar a situação dos/as pobres. Às vezes, localizam-se os conceitos: ani oprimido e ebyon pobre , outras, recorre-se a novos sinônimos como has͇id fiel e sadiq justo . Esses salmos demonstram que os/as pobres estão presentes também nos textos onde tais conceitos não aparecem. As agrupações (Sl 3-7 e 11-14) são uma pausa na subunidade (Sl 3-14), não uma quebra de sentido com os Sl 8; 9 e 10. Finalmente, se localiza na sociedade dos Sl 3-14, o Modo de Produção Tributário. As teorias das ciências econômica, arqueológica, histórica, contribuem com a compreensão do universo sóciopolítico gerador de pobres.

Cette étude est consacrée aux traductions de psaumes que Paul Claudel compose entre 1918 et 1953. Une édition critique et scientifique met en lumière les aspects génétiques et éditoriaux de cette entreprise peu connue. Elle est le fondement nécessaire à l'étude interne qui, s'appuyant sur une confrontation systématique avec le texte de la Vulgate qui sert de base à la traduction claudélienne, met au jour le fonctionnement à la fois poétique et herméneutique de ces textes. La traduction claudélienne des psaumes se situe en effet à la frontière de divers genres (traduction biblique, traduction poétique, commentaire exégétique, méditation spirituelle, poésie) et l'étude de cette imbrication permet d'apporter un éclairage nouveau sur les rapports que Claudel tisse avec l'univers de la Bible. Loin de former un corpus unifié et homogène, ces textes montrent au contraire une évolution du mode de traduction, vers une disjonction du texte claudélien avec la lettre biblique. L'hypothèse soutenue est que cette déhiscence est à mettre au crédit d'une réflexion sur le statut à la fois herméneutique et poétique de la figure, qui permet de faire se rejoindre l'exégèse figurative patristique et médiévale, dont Claudel hérite par le biais de la liturgie, et le régime figural propre à la littérature. Les Psaumes, à la fois texte poétique par excellence et voix privilégiée de la prière chrétienne, seraient ainsi le lieu où réaliser l'alliance du littéraire et du spirituel. / This thesis concentrates on Paul Claudel's translations of the Psalms, composed between 1918 and 1953. A critical and scientific approach reveals the historical and literary aspects of this little known project. Such an analysis is the necessary basis for a profound study that reveals both the poetical and hermeneutical process of these texts through a systematic comparison with the Latin text of the Vulgate, on which Claudel's translation relies. The Claudelian translation of the Psalms truly stands at the intersection of various genres – biblical translation, poetical translation, exegetical commentary, spiritual meditation, poetry – and studying these interlinking elements helps shed new light on Claudel's relationships with the Bible and its influence. Far from producing a united and homogenous corpus, these texts demonstrate an evolution in the way the process of translation yields a disjunction between the Claudelian text and the biblical one. My hypothesis is that this separation results from Claudel's analysis of both the hermeneutical and poetical status of the figure, that enables the linking of the patristic and medieval figurative exegesis – which he inherits through the liturgy – with the figural regime proper to literature. As both poetical texts par excellence and the privileged expression of Christian prayer, the Psalms are thus the juncture where literature and spirituality coincide.