Possible over-wintering of bluetongue virus in Culicoides populations in the Onderstepoort area, Gauteng, South Africa

Several studies have demonstrated the ability of certain viruses to overwinter in arthropod vectors. The over-wintering mechanism of bluetongue virus (BTV) is unknown. One hypothesis is over-wintering within adult Culicoides midges (Diptera; Ceratopogonidae) that survive mild winters where temperatures seldom drop below 10 °C. The reduced activity of midges and the absence of outbreaks during winter may create the impression that the virus has disappeared from an area. Light traps were used in close association with horses to collect Culicoides midges from July 2010 to September 2011 in the Onderstepoort area, in Gauteng Province, South Africa. More than 500 000 Culicoides midges were collected from 88 collections and sorted to species level, revealing 26 different Culicoides species. Culicoides midges were present throughout the 15 month study. Nine Culicoides species potentially capable of transmitting BTV were present during the winter months. Midges were screened for the presence of BTV ribonucleic acid (RNA) with the aid of a real-time quantitative reverse transcription polymerase chain reaction (RT-qPCR) assay. In total 91.2% of midge pools tested positive for BTV RNA. PCR results were compared with previous virus isolation results (VI) that demonstrated the presence of viruses in summer and autumn months. The results indicate that BTV-infected Culicoides vectors are present throughout the year in the study area. Viral RNA-positive midges were also found throughout the year with VI positive midge pools only in summer and early autumn. Midges that survive mild winter temperatures could therefore harbour BTV but with a decreased vector capacity. When the population size, biting rate and viral replication decrease, it could stop BTV transmission. Over-wintering of BTV in the Onderstepoort region could therefore result in re-emergence because of increased vector activity rather than reintroduction from outside the region

Biblical Theology of Life in the New Testament

This publication deals with A Biblical Theology of Life based on the New Testament. It forms the second of a two volume publication on A Biblical Theology of Life. These two volumes trace the concept of life throughout Protestant canon, working with the final form of the biblical books in Hebrew (vol. 5) and Greek (vol. 6) Scripture. This is done by providing the reader with a book-by-book overview of this concept. This book concludes with a final chapter synthesising the findings of the respective investigations of the Old and New Testament corpora in order to provide a summative theological perspective of the development of the concept through Scripture. It is clear that life forms a central and continuous theme throughout the Biblical text. The theme begins with the living God that creates life, but is shortly followed by death that threatens life. Despite this threat, God sustains life and awakens life from death. The text concludes with the consummation depicting eternal life in the new heaven and earth. The biblical theological approach that has been taken entails a thematic approach as it investigates the concept of life, with contextual foci on what individual books of Scripture teach about life, joined diachronically with an investigation of the progressive use of the concept of life in Scripture, while providing a theology of Scripture as a whole investigating the concept of life in all sixty-six books of the Protestant canon

Biblical Theology of Life in the New Testament

This publication deals with A Biblical Theology of Life based on the New Testament. It forms the second of a two volume publication on A Biblical Theology of Life. These two volumes trace the concept of life throughout Protestant canon, working with the final form of the biblical books in Hebrew (vol. 5) and Greek (vol. 6) Scripture. This is done by providing the reader with a book-by-book overview of this concept. This book concludes with a final chapter synthesising the findings of the respective investigations of the Old and New Testament corpora in order to provide a summative theological perspective of the development of the concept through Scripture. It is clear that life forms a central and continuous theme throughout the Biblical text. The theme begins with the living God that creates life, but is shortly followed by death that threatens life. Despite this threat, God sustains life and awakens life from death. The text concludes with the consummation depicting eternal life in the new heaven and earth. The biblical theological approach that has been taken entails a thematic approach as it investigates the concept of life, with contextual foci on what individual books of Scripture teach about life, joined diachronically with an investigation of the progressive use of the concept of life in Scripture, while providing a theology of Scripture as a whole investigating the concept of life in all sixty-six books of the Protestant canon

Hypertension in Sub-Saharan Africa: Cross-Sectional Surveys in Four Rural and Urban Communities

Background: Cardiovascular disease (CVD) is the leading cause of adult mortality in low-income countries but data on the prevalence of cardiovascular risk factors such as hypertension are scarce, especially in sub-Saharan Africa (SSA). This study aims to assess the prevalence of hypertension and determinants of blood pressure in four SSA populations in rural Nigeria and Kenya, and urban Namibia and Tanzania. Methods and Findings: We performed four cross-sectional household surveys in Kwara State, Nigeria; Nandi district, Kenya; Dar es Salaam, Tanzania and Greater Windhoek, Namibia, between 2009-2011. Representative population-based samples were drawn in Nigeria and Namibia. The Kenya and Tanzania study populations consisted of specific target groups. Within a final sample size of 5,500 households, 9,857 non-pregnant adults were eligible for analysis on hypertension. Of those, 7,568 respondents ≥18 years were included. The primary outcome measure was the prevalence of hypertension in each of the populations under study. The age-standardized prevalence of hypertension was 19.3% (95%CI:17.3-21.3) in rural Nigeria, 21.4% (19.8-23.0) in rural Kenya, 23.7% (21.3-26.2) in urban Tanzania, and 38.0% (35.9-40.1) in urban Namibia. In individuals with hypertension, the proportion of grade 2 (≥160/100 mmHg) or grade 3 hypertension (≥180/110 mmHg) ranged from 29.2% (Namibia) to 43.3% (Nigeria). Control of hypertension ranged from 2.6% in Kenya to 17.8% in Namibia. Obesity prevalence (BMI ≥30) ranged from 6.1% (Nigeria) to 17.4% (Tanzania) and together with age and gender, BMI independently predicted blood pressure level in all study populations. Diabetes prevalence ranged from 2.1% (Namibia) to 3.7% (Tanzania). Conclusion: Hypertension was the most frequently observed risk factor for CVD in both urban and rural communities in SSA and will contribute to the growing burden of CVD in SSA. Low levels of control of hypertension are alarming. Strengthening of health care systems in SSA to contain the emerging epidemic of CVD is urgently needed

Die ‘Duisternis’ as Mag in die Nuwe Testament

The purpose of this contribution is to present a general survey of darkness as power in the New Testament. It is generally accepted that darkness functions on a symbolic-metaphorical level on the one hand and on a literal level on the other hand. The former receives attention in this study where darkness is almost exclusively connected with the domain of power of the evil. The issue of darkness is investigated from four dimensions (1) as an opposing power to light in a dualistic worldview, (2) as a ruling power with a grip on death and the grave, (3) as a power of the evil and the struggle for liberation and (4) as a symbol and instrument of judgement of God in an apocalyptic worldview, with darkness eventually becoming the condemned. It is concluded that there seems to be at least two New Testament perceptions regarding the position of darkness as power: The domain of evil’s darkness is located in the ‘underworld’, but gradually this view changed to also include a space in the layers of heaven above the earth. Earthlings found themselves in the midst of the struggle between Belial and Christ – the latter who finally conquers the power of darkness and now rules above the dark forces of evil

Trajectories of scripture transmission: The case of Amos 5:25–27 in Acts 7:42–43

It is the intention of this study to explore the trajectory of the transmission and reception of three elements from Amos 5:25–27 through the stages of its history in ancient religious literature. Four stages in its trajectory are explored, namely in the Amos Masoretic Text (MT), the quotations from the Jewish Damascus Scroll sect, the Jewish-Hellenistic context of the Septuagint (LXX) Amos, and the Early Christian context of Stephen’s speech by Luke in Acts 7:42–43. The astral Mesopotamian deities of Amos MT changed to symbols which now stood for the law, the congregation, the prophets and the interpreter of the law in the sectarian context of the Damascus scroll. The LXX, in turn, understood these to be ‘the tent of Moloch’ and the ‘star of your god Raiphan’. This version is used in Acts 7, but whereas the LXX shows traces of a connection with the Heaven-and-Sun god, particularly with the planet Saturn, Luke now places the same elements within the context of the exodus narrative in Stephen’s speech. The investigation shows how the mutation of scripture becomes clear in the trajectory of its transmission and how it is constantly being reinterpreted to be relevant within the context of its time

‘On Earth as it is in Heaven …’ The heavenly sanctuary motif in Hebrews 8:5 and its textual connection with the ‘shadowy copy’ of LXX Exodus 25:40

This study investigates the explicit quotation from Exodus 25:40 in Hebrews 8:5 where the motif of the earthly sanctuary, understood to be modelled on that of the heavenly sanctuary in some circles of early Judaism and early Christianity, is to be found. Hebrews’ application and interpretation of Exodus 25:40 – in light of the terms [foreign font omitted] [example or plan or copy] (foreign font omitted [model or design or archetype] by Philo) and [foreign font omitted [shadow] – is studied within the context of Hebrews 8:1–5. The purpose of this investigation is to explore the possible Graeco- Jewish background(s) of the ‘heavenly sanctuary’ motif in Hebrews 8:5, the presence of its key terminology and some of its intertextual occurrences in, amongst others, the Testament of Levi and Colossians 2:17

A quest for the assumed LXX Vorlage of the explicit quotations in Hebrews

Thesis (DLitt (Ancient Studies. Biblical Languages))--Stellenbosch University, 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‖)

The ending of Hebrews reconsidered

No abstract available.http://www.reference-global.com/loi/zntwam2013mn201

The importance of the Dead Sea Scrolls for the study of the explicit quotations in <i>Ad Hebraeos</i>

The important contribution that the Dead Sea Scrolls (DSS) hold for New Testament studies is probably most evident in Ad Hebraeos. This contribution seeks to present an overview of relevant extant DSS fragments available for an investigation of the Old Testament explicit quotations and motifs in the book of Hebrews. A large number of the explicit quotations in Hebrews were already alluded to, or even quoted, in some of the DSS. The DSS are of great importance for the study of the explicit quotations in Ad Hebraeos in at least four areas, namely in terms of its text-critical value, the hermeneutical methods employed in both the DSS and Hebrews, theological themes and motifs that surface in both works, and the socio-religious background in which these quotations are embedded. After these four areas are briefly explored, this contribution concludes, among others, that one can cautiously imagine a similar Jewish sectarian matrix from which certain Christian converts might have come – such as the author of Hebrews himself