34 research outputs found
Speculum peccatorum aspirantium ad solidam vitae emendationem, siue, Admiranda S. Augustini conversio : historica eiusdem narratione, discursibus moralibus, et emblematis adornata : cum indice concionum per quatuor octauas eiusdem diui et dominicos dies /
No full textIncludes index and errata.Signatures: *⁴ ā⁴ A-3E⁴.Engraved t.p. by Pieter de Jode after Erasmus Quellinus. The 17 unsigned emblematic ill. are also by de Jode; see Landwehr. Woodcut tail-pieces, initials.Landwehr, J. Emblem and fable books (3rd ed.),Mode of access: Internet.Inscribed on t.p. by Thomas Becquet of the Augustinian convent in Diest (Belgium). Several other inscriptions on the t.p. have been scratched out. Ownership inscription on the following leaf of the Augustinian Library in Diest, Petrus van Bŭemen prior, 1748.Binding: later vellum, tooled in gilt. Lapped foredges. Author & title written at head of spine. Two pairs of holes for ties at foredge
Ars pictoria, or, An academy treating of drawing, painting, limning and etching : to which are added thirty copper plates expressing the choicest, nearest, and most exact grounds and rules of symmetry /
No full textPlates numbered 1-30 but lack the legends they bear in the 2nd ed. (except for "G.R." on the last). Eighteen were engraved in reverse by Arnold de Jode from ill. in Abraham Bloemaert's Oorspronkelyk en vermaard konstryk tekenboek.In part a reworking of Browne's The whole art of drawing, painting, limning, and etching ... originally invented and written by the famous Italian painter Odoardo Fialetti (London, 1660).Wing (2d ed.)Mode of access: Internet.Theodore Besterman's calligraphic label, signed P.S. (Percy John Smith?).Binding: later marbled paper, half calfskin (rebacked).Getty copy lacks frontispiece port. of the author
De vernieuwde gulden winckel der kunstliebende Nederlanders : waer in den mensche door poëtische, historische en morale leeringen, vertoont wort, hoedanigh hy zijn leven, handel ende wandel, zedighlijck, eerbaerlijck en vermakelijck sal overbrengen : hier is by ghevoeght het tweede deel, waer in 't vvelvaren der vereenighde Nederlanden, en de droeve vvtvaert van Henricus de Grote, coningh van Vranckrijck en Navarre, &c. : nessens andere stichtelijcke dinghen, den konst-beminders worden voor oogen ghestelt /
No full textSignatures: A-Y⁴.Page numbers 1-73 appear on both left and right pages of openings with emblematic engraving at left and explanatory verses at right. The 73 engravings are lettered A-T in groups of four (omitting J; group D has 3 engravings and group T has 2). They are by Gerard de Jode after Crispin van den Broeck, and derive from those in Laurens van Haecht Goidtsenhoven's Mikrokosmos (first published 1579); see Landwehr.Roman, italic, gothic and civilité fonts.Printed by Paulus van Rabesteyn. See colophon.First published under title Den gulden winckel in 1613.Landwehr, J. Emblem and fable books (3rd ed.),Mode of access: Internet.Jan Borms' property stamps on back pastedown.Binding: later decorated paper. Author, title & date written on spine. Edges sprinkled red
Aphrahat's demonstrations : a conversation with the Jews of Mesopotamia
No full textThesis (DPhil (Ancient Studies)--University of Stellenbosch, 2009.ENGLISH ABSTRACT: Various opinions on the nature of Aphrahat‟s interactions with the Jews have essentially revolved around either accepting or rejecting the claim that the Persian Sage had contact with (Rabbinic) Jews and/or may have been influenced by them. While some significant research went into determining the precise nature of these relationships, the issue was never settled. This dissertation contributes to this ongoing discussion by posing and attempting to answer two primary research questions:
1) Did Aphrahat encounter actual Jews during his own lifetime or did he Simply project/imagine them into his Demonstrations from reading the New Testament collection?
If the first question is answered in the affirmative, the focus of the dissertation becomes the following question:
2) Were the Jews whom Aphrahat encountered Rabbinic/Para-Rabbinic or not?
To provide answers to these questions the author uses a textual comparative methodology, juxtaposing texts from both sources and then seeking to analyze them in relation to each other. Every section that deals with such comparison is organized into three sub-sections: 1) agreement, 2) disagreement by omission; and 3) disagreement by confrontation (this pattern is consistently followed throughout the study).
The author concludes that the answer to both of these questions can be given in the affirmative. First, Aphrahat did not imagine nor project the Jews in his Demonstrations from his reading of the New Testament, but he (and his community) encountered the Jews on the streets of Ancient Northern Mesopotamia. Second, Aphrahat (and his community, sometimes only via his community) indeed had interactions with Rabbinic (or more accurately Para-Rabbinic) Jews.AFRIKAANSE OSOMMING: Verskeie menings oor die aard van Afrahates se interaksies met die Jode het in hoofsaak gedraai om óf aanvaarding óf verwerping van die aanspraak dat die Persiese wysgeer kontak gehad het met (Rabbynse) Jode en/of deur hulle beïnvloed kon gewees het. Terwyl sekere beduidende navorsing ondersoek ingestel het na bepaling van die presiese aard van hierdie verhoudings, is die aangeleentheid nooit die hoof gebied nie. Hierdie verhandeling dra by tot hierdie voortgaande bespreking en poog om twee primêre navorsingsvrae te vra en te probeer beantwoord:
1) Het Afrahates werklike Jode gedurende sy eie leeftyd teëgekom of het hy hulle eenvoudig in sy “Demonstrationes” na aanleiding van die lees van die Nuwe Testament-versameling geprojekteer/gewaan?
Indien die eerste vraag bevestigend beantwoord word, raak die fokus van die verhandeling die volgende vraag:
2) Was die Jode wat Afrahates teëgekom het, Rabbyns/Para-Rabbyns of nie?
Om antwoorde op hierdie vrae te kan gee, gebruik die skrywer ʼn tekstueel vergelykende metodologie, deur tekste van beide bronne langs mekaar te plaas en hulle dan in verhouding tot mekaar te probeer analiseer. Elke afdeling wat met sodanige vergelyking te make het, word in drie onderafdelings georden: 1) ooreenkoms, 2) verskil deur weglating, en 3) verskil deur konfrontasie (hierdie patroon word konsekwent dwarsdeur die studie gevolg).
Die skrywer kom tot die gevolgtrekking dat albei hierdie vrae bevestigend beantwoord kan word. Eerstens, Afrahates het nie die Jode in sy “Demonstrationes” na aanleiding van sy lees van die Nuwe Testament gewaan of geprojekteer nie, maar hy (en sy gemeenskap) het die Jode in die strate van Antieke Noord-Mesopotamië teëgekom. Tweedens, Afrahates (en sy gemeenskap, partymaal slegs via sy gemeenskap) het inderdaad interaksies met Rabbynse (of meer presies Para-Rabbynse) Jode gehad.Doctora
Identity formation and the Gospel of Matthew : a socio-narrative reading
No full textThesis (PhD)--Stellenbosch University, 2021.ENGLISH ABSTRACT: With the assumption that texts have identity-forming roles, this study attempted to answer the question: Why does the author of the Gospel of Matthew include non-Judean characters in his narrative?
To explore a possible answer to this question, I coined and used the socio-narrative reading method, which merges socio-scientific criticism, narrative criticism, and semiological reading through social identity, characterisation, and semiotic theories as a heuristic interpretive tool.
I contend that the implied author of Matthew used the non-Judean characters to form the identity of the ideal readers’ community. This community is not a specific, isolated community, but an imagined 1st-century group of people, i.e., an ideal readers’ community, who could read, grasp, and accept the ideology1 propagated by the Gospel of Matthew as it was expressed by the implied author in the narrative.
Many Matthean scholars have pointed to the role of the non-Judean characters in the Matthean narrative as having implications for the mission to the non-Judeans, but without providing a theoretical basis. I argue that Ronald Barthes’ semiological reading method, specifically the second order meaning of stories, fills this lacuna in Matthean scholarship. Furthermore, most of the studies on the non-Judean characters in the Gospel of Matthew considered them as a reflection of the addressed community. However, I contend that these characters have an identity forming role. I argue that, on the one hand, the implied author used the negatively stereotyped non-Judeans in the Matthean Jesus’ teaching (i.e. Matt. 5:47; 6:7; 6:32; 18:17; and 20:19), which are exemplified in the stories of the negatively characterised non-Judean individuals such as the Gadarenes (Matt. 8:32-34), Pilate (Matt. 27:1-6; 27:62-66), and the Roman soldiers (Matt. 27: 27-28:15), to demonstrate the “otherness”, the “outsiderness” of the non-Judeans. On the other hand, the positively characterised non-Judeans in the genealogy account (Matt. 1:1-17), the Magi (Matt. 2:1-12), the centurion (Matt. 8:5-13), and the Canaanite woman (Matt. 15: 21-28) are used in the Matthean narrative to form the identity of
1 In this disseretation ideology has the meaning of what the implied author wants to promote, shuch as in the first century context in which the idea of non-Judeans being a part of God’s people and rightful beneficries of the kingdom blessings was contested, the implied author promote the possibility of the non-Judeans being a part of such people. the ideal readers’ community. If the positively characterised non-Judeans were shown to be rightful beneficiaries of the messianic blessings, the social boundary that excluded non-Judeans, who were perceived as others and outsiders in relation to God’s people, is either compromised or demolished. Therefore, the positive and negative characterisations of non-Judeans in the Matthean narrative have a role in forming the identity of the ideal readers’ community.AFRIKAANSE OPSOMMING: Hierdie studie het, met die aanname dat tekste ʼn identiteit-vormende rol speel, gepoog om die vraag te beantwoord: “Waarom sluit die skrywer van die Evangelie van Matteus nie-Judese karakters in sy vertelling in?”
Om die vraag te ondersoek, het ek ʼn leesmetode ontwikkel wat ek die sosio-narratiewe leesmetode noem. Dit is ʼn samesmelting van sosio-wetenskaplike kritiek, narratiewe kritiek, en semiologiese lees, deur gebruik te maak van sosiale identiteit, karakterisering en semiotiese teorieë as ʼn heuristiese werktuig.
Ek voer aan dat die geïmpliseerde skrywer die nie-Judese karakters gebruik het om die identiteit van die ideale lesersgemeenskap te vorm. Hierdie gemeenskap is nie ʼn spesifieke, geïsoleerde gemeenskap nie, maar ʼn verbeelde groep mense uit die eerste eeu, dit wil sê ʼn ideale lesersgemeenskap wat die ideologie wat deur die Matteus-evangelie gepropageer is, sou kon lees, begryp en aanvaar soos dit deur die geïmpliseerde outeur vertel is. Baie navorsers het al daarop gewys dat die rol van die nie-Judese karakters in die boek Matteus, implikasies het vir die sending aan nie-Jode, maar geen teoretiese basis daarvoor gebied nie. Ek meen dat Ronald Barthes se semiologiese leesmetode, spesifiek die tweede-orde betekenis van die verhale, hierdie leemte in die Matteus-navorsing kan vul. In studies oor die nie-Judese karakters in die Evangelie van Matteus, word hulle dikwels beskou as ʼn weerspieëling van die kontekstuele gemeenskap aan wie die boek gerig was. Ek beweer egter dat hierdie karakters ʼn identiteit-vormende rol speel. Ek argumenteer dat die geïmpliseerde skrywer aan die een kant die negatiewe stereotipering van nie-Judeërs deur Jesus (cf. Matt. 5:47; 6:7; 6:32; 18:17; en 20:19), en voorbeelde van negatief gekarakteriseerde nie-Jode, soos die Gadareners (Matt. 8:32-34), Pilatus (Matt. 27:1-6; 27:62-66) en die Romeinse soldate (Matt. 27:27-28:15) gebruik het om die “andersheid”, “buitestaanderheid” van nie-Jode te toon. Aan die ander kant is die positief gekarakteriseerde nie-Jode in die genealogiese verslag (Matt. 1:1-17), die wyse manne (Matt. 2:1-12), die offisier (Matt. 8:5-13) en die Kanaänitiese vrou (Matt. 15:21-28) in die Matteus-verhaal gebruik om die identiteit van die ideale lesersgemeenskap te vorm. As die positief gekarakteriseerde nie-Jode beskou word as mense wat die reg het om te deel in die messiaanse seëninge, word die sosiale grens wat nie-Jode uitsluit en hulle as “anders” of “buitestanders” in verhouding tot God se volk beskou, gekompromitteer of afgebreek. Daarom speel die positiewe en negatiewe karakterisering van nie-Jode in die Mattheus-verhaal ʼn rol in die vorming van die identiteit van die ideale lesersgemeenskap.Doctora
Self-stryt, dat is, Crachtighe bevveginghe van vlees en gheest : poëtischer wijse verthoont in den persoon ende uytte gheleghentheyt van Joseph, ten tijde hy van Potiphars huys-vrouwe wiert versocht tot overspel : mitsgaders schriftmatighe beschrijvinghe van de heymenisse ende eygenschap des Christelijcken self-strijts, met corte verclaringhe op de selve /
No full textIncludes index.Signatures: pi² *-3*⁴ 4*² A-P⁴.Woodcut t.p. ill. (Joseph & Potiphar's wife). Added t.p. and 3 in-text ill. engraved by Frans Schillemans, Pieter de Jode and Pieter Serwouters after Adriaen van de Venne. Woodcut head- and tail-pieces, initials."Sinne-beelt, de heymenisse ende eyghenschap des Christelijcken self-stryts" has special t.p. (p. [107]-119).Mode of access: Internet.Binding: later vellum, tooled in blind, author & title written on spine. Page edges sprinkled red & blue.Additional item bound at end of vol.: Galathee, ofte harder-klachte / van J. Catz. First leaf is half title with no imprint, but published as part of Cats' Proteus, ofte Minne-beelden verandert in sinne-beelden (Rotterdam : Pieter van Waesberge, 1627). Paging: 48, [8], 49-55, [1] p., [2] leaves of plates, 1 folded (signed a-f⁴ [fist]f[fist]⁴(-[fist]f[fist]4) g⁴). Engraved ill. by J. Swelinck after A. van de Venne, 2nd plate signed by T. Matham.Bound with: Tooneel van de mannelicke achtbaerheyt / I. Cats (Middleburgh : van der Hellen, 1622)
In Souveränität
No full textThe author of Matthew offers a well constructed parable based on social realities that existed in first-century agricultural Palestine that also reflected Hellenistic-Roman practices. These practices are explained in detail as far as they are related to the parable. Basing the arguments on accepted theories of parable interpretation it is illustrated how a definite but surprising picture of God is presented. The context was most probably Jews who was pondering about the absence of God in the realities of this world. However, Jesus provides an answer, showing the active presence of God even among the poor. The unmeasured grace of God is shown to everybody – nobody should feel jealous about that, but should rejoice.Die outeur van Matteus bied ʼn goed gekonstrueerde gelykenis aan wat gebaseer is op die sosiale realiteit van die eerste eeu se landboupraktyke in Palestina en in die destydse Hellenisties-Romeinse omgewing. Hierdie landboupraktyke word in detail uitgelê in soverre dit met die gelykenis verband hou. Deur van aanvaarde gelykenisteorieë gebruik te maak word geïllustreer hoe ʼn duidelike maar tog verrassende beeld van God geskets word. Die gelykenis speel waarskynlik ʼn konteks af waar Jode gewonder het oor die afwesigheid van God in hierdie wêreld. Tog bied Jesus die antwoord deur die aktiwiteit van God, selfs onder die armes te onderstreep. Die onmeetlike genade van God word aan almal betoon – niemand behoort daaroor jaloers te voel nie, maar moet liewer daaroor bly wees
Daniel Dragonslayer – Bel and the dragon, Verses 23−27 (OG/Th)
No full textIn this article, aspects of narrative critique, genre, editorial critique, the body and space are uniquely combined into a body-space framework. This spatial framework is used to examine the second episode of ‘Bel and the Dragon’, called ‘Daniel Dragonslayer’. It is postulated that the second episode of ‘Bel and the Dragon’ should be read in a reciprocal relationship with not only ‘Bel and the Dragon’, but also the larger Book of Daniel. Firstly, such an analysis indicates that the smaller episode is part of a larger clash of deities. Secondly, it shows that the editor /author utilises the episode to create a new cosmology. In this new cosmology, the Jewish deity is an almighty one, whilst other deities are seen as false and not real living gods. In his own way, the editor or author contributes to the way in which Jews regarded their God within the reality of the diaspora.
Daniel Dragonslayer − Bel en die draak, Verse 23−27 (VAN/Die). In hierdie artikel word aspekte van narratiewe-kritiek, genre, redaksie-kritiek, die liggaam en ruimte op ’n unieke wyse gekombineer om ’n beliggaamde ruimteraamwerk te vorm. Hierdie beliggaamde ruimteraamwerk word gebruik om die tweede episode van ‘Bel en die Draak’, naamlik ‘Daniël, die Draakjagter’, te analiseer. Die artikel stel voor dat hierdie tweede episode van ‘Bel en die Draak’ in ’n resiproke verhouding met ‘Bel en die Draak’, sowel as met die boek Daniël gelees moet word. Indien die teks op hierdie voorgestelde wyse ontleed word, kom verskeie punte na vore. Eerstens word aangedui dat die kleiner episode deel van ’n groter gode-oorlog vorm. Tweedens, die skrywer/redakteur gebruik die kleiner episode as deel van ’n proses om ’n nuwe kosmologie te skep. Volgens hierdie nuwe kosmologie is die Joodse God ’n almagtige God, terwyl ander gode vals en nie ware lewende gode is nie. Op sy eie manier lewer die skrywer/redakteur ’n bydrae tot die ontwikkeling van die Jode se godsbeskouing tydens die diaspora
‘n Sosiaal-wetenskaplike analise van die boek Ester (Afrikaans)
No full textDissertation (MA (Ancient Languages))--University of Pretoria, 2006.In hierdie studie is die bydrae wat sosiaal-wetenskaplike kritiek as analitiese metode vir die verstaan van die boek Ester kan maak, ondersoek. Die doel, naamlik om die boek Ester beter te verstaan, is bereik deur ‘n uitgebreide literatuurverkenning. Die nege vrae wat Elliott (1993:72) in sy boek “What is Social-Scientific Criticism?” stel, is as basis vir analise gebruik. Die outeur van die boek Ester het waarskynlik die diaspora-Jode (539 vC tot 332 vC) in gedagte gehad by die skrywe van die Ester-verhaal, wat deur verskeie navorsers beskryf is as ‘n goeie verhaal wat goed vertel word. Die sosiale agtergrond van die verhaal is verken en die leser-gehoor is geïdentifiseer. Die strategie wat die outeur gebruik het om die leser-hoorders te motiveer om getrou aan hulle Joodse tradisies te bly, is bespreek. Die ideologiese tema van die boek Ester verwys na die voorsienigheid van God, al word sy naam nie in die oorspronklike Hebreeuse teks genoem nie. Die outeur sluit hierby aan deur implisiete boodskappe aan die lesers te rig. ‘n Bespreking van die makrostruktuur van die boek Ester, insluitend die dinamiese motiewe en temas, voltooi die ontsluiting van die sosiale en kulturele aspekte van die boek. ENGLISH : In this study, the contribution of social-scientific criticism as an analytical method towards an understanding of the book Esther has been researched. The aim, namely to improve an understanding of the book Esther, has been achieved by means of an extensive literature study in order to obtain answers to the nine questions that Elliott (1993:72) uses as a basis for social-scientific criticism in his book “What is Social-Scientific Criticism?” The unknown author of the book Esther presumably had the Diaspora Jews (539 BC to 332 BC) in mind when he wrote the Esther narrative. Various researchers have described the Esther narrative as a good story that is well told. In this study, the social background to the story is explored and the reader audience identified. The strategy used by the author to motivate his readers to remain true to their Jewish traditions is discussed. The ideological theme of the book Esther refers to the providence of God, although his name is not mentioned in the original Hebrew text. The author concurs with this theme by means of implicit messages directed at the readers. A discussion of the macrostructure of the book Esther, including the dynamic themes and motives, completes the exposition of the cultural and social aspects of the book.Ancient Languagesunrestricte
The Jewish Setting of the Epistle of James
No full textMany older commentators understood the Epistle of James to address itself to Jews of the diaspora, whether Christian or not. Although few modern scholars have seriously reckoned with this possibility, much is to be said for the thesis. It makes sense for example of important features of the epistle that otherwise would remain unclear, such as its dearth of explicit Christology, its seeming lack of distinctive Christian sentiments, and its thoroughly Jewish orientation. The author was a Jewish Christian still hoping for a Christian place within the Jewish synagogue; he wished for irenic relations with those who did not confess Jesus to be the Messiah. He was thus intentionally quiescent about much for apologetical purposes, a strategy with clear parallels in other ancient Christian literature.
Die Joodse agtergrond van die Jakobusbrief. Die Jakobusbrief is deur baie van die ouer kommentaarskrywers gesien as ’n selfverklarende geskrif aan die Jode van die diaspora – hetsy Christene of nie-Christene. Hoewel van die moderne navorsers heelhartig daarmee saamstem, bestaan daar heelwat twyfel oor hierdie siening. Dit maak egter sin ten opsigte van sekere belangrike beskrywings van die brief wat andersins onverklaarbaar sou wees soos die gebrek aan uitdruklike Christologie, die skynbare gebrek aan kenmerkende Christelike sentimente en die grondige Joodse oriëntering daarvan. Die skrywer was ’n Joodse Christen wat steeds gehoop het vir erkenning binne die Joodse sinagoge en versoenende verhoudings met diegene wat nie vir Jesus as die Messias erken het nie, verlang het. Dus was hy met voorbedagde rade baie stil oor baie dinge om apologetiese redes – ’n strategie wat duidelike parallelle met ander antieke Christelike literatuur toon
