M.A. / This script is all about interpreting and preaching that which happened and was taught in Palestine during the first century A.D. The emphasis is not so much, however, on what happened politically, but on what the socio-cultural circumstances were that surrounded those incidences. It must be noted that the political happenings had a tremendous influence upon the way people living in that age viewed their world and conducted their affairs with others around them. Their world was one that was wrought with political strife and continuous wars that ravaged the countryside and impoverished its inhabitants. This impoverishment led to resentment and deep hatred of the invaders that, in turn, led to constant uprisings against those same people. This trend had continued for many generations until the Romans came and brought some semblance of peace and prosperity to the region. However, that prosperity was not available to the ordinary man in the street. With the supposed prosperity, came a decline in morals that went dead against the grain of the culture of the Jews in particular. They reacted to this by withdrawing from society, and taking refuge in a strict interpretation of the Law of Moses. However, this was the reaction of the Scribes and Pharisees and not the populace who generally found the demands placed upon them too strict. Despite all this, social relationships were conducted at ordinary levels which accounted for some semblance of normality. and their group-orientated personalities and collective values bound them into a unit. Then came Jesus of Nazareth who captured the imaginations of many who left what little they had and followed him around the country as he taught a radically different way of dealing with existing pressures under the power of the God of Israel. However, many others believed that he was no more than a charlatan bent on organizing a revolt against the Roman authorities. Unfortunately the presentation of Jesus by his followers was based on his theological significance rather that on who he was as person living in first century Palestine, leaving no concrete evidence pointing to his humanity. The movement that developed after his death was viewed with as much suspicion as Jesus himself was, although they were really only concerned with the restoration of Israel's true worship of God. Matthew, or Levi, the tax collector was one of those who left what he was doing to follow Jesus and it is to him that authorship of the Gospel of Matthew is ascribed. It is contended that he wrote to present Jesus as the long-awaited Messiah to the Jews. How much of an influence, however, his culture and circumstances had on his writings is a matter of considerable debate as he only recorded his version of Jesus' teachings some thirty years after his (Jesus') death. The question of relevance is one that of necessity, has to be addressed. A paper of this nature would be incomplete if it was not done. It is a foregone fact that modem societies have morals exactly as low as those in first century Palestine and that there too, exists the need to remind people that there are still standards that do not conform to those prescribed by Godless men and women. But there is a great gulf between ourselves and Matthew and his audience. This gulf spans not only time, but culture as well. To begin with, the author wrote within the confines of his own cultural context, to a specific group of people with the intention of conveying a specific message to them. We stand outside of this work: to be exact, two thousand years outside of it. Our culture is not the same as theirs. So cannot hope to ever take what Matthew wrote and transpose it directly onto our own societies; we are too conditioned by our own cultural influences to do that responsibly. If, on the other hand, we sincerely wish to be responsible in our interpretation and application of the Word, we have to understand Matthew's and his audiences' context, keep it in mind all the time, and seriously endeavor to suspend our own prejudices and presuppositions in favour of letting the text "speak for itself'.

This thesis examines the progression from relatively peaceful relations between Alexandrians and Jews under the Ptolemies to the Diaspora Revolt under the Romans. A close analysis of the literature evidences that the transition from Ptolemaic to Roman Alexandria had critical effects on Jewish status in the Diaspora. One of the most far reaching consequences of the shift from the Ptolemies to Romans was forcing the Alexandrians to participate in the struggle for imperial patronage. Alexandrian involvement introduced a new element to the ongoing conflict among Egypt’s Jews and native Egyptians. The Alexandrian citizens consciously cut back privileges the Jews previously enjoyed under the Ptolemies and sought to block the Jews from advancing within the Roman system. Soon the Jews were confronted with rhetoric slandering their civility and culture. Faced with a choice, many Jews forsook Judaism and their traditions for more upwardly mobile life. After the outbreak of the First Jewish War Jewish life took a turn for the worse. Many Jews found themselves in a system that classified them according to their heritage and ancestry, limiting advancement even for apostates. With the resulting Jewish tax (fiscus Judaicus) Jews were becoming more economically and socially marginalized. The Alexandrian Jews were a literate society in their own right, and sought to reverse their diminishing prestige with a rhetoric of their own. This thesis analyzes Jewish writings and pagan writings about the Jews, which evidences their changing socio-political position in Greco-Roman society. Increasingly the Jews wrote with an urgent rhetoric in attempts to persuade their fellow Jews to remain loyal to Judaism and to seek their rights within the construct of the Roman system. Meanwhile, tensions between their community and the Alexandrian community grew. In less than 100 years, from 30 CE to 117 CE, the Alexandrians attacked the Jewish community on at least three occasions. Despite the advice of the most Hellenized elites, the Jews did not sit idly by, but instead sought to disrupt Alexandrian meetings, anti-Jewish theater productions, and appealed to Rome. In the year 115 CE, tensions reached a high. Facing three years of violent attacks against their community, Alexandrian Jews responded to Jewish uprisings in Cyrene and Egypt with an uprising of their own. Really a series of revolts, historians have termed these events simply “the Diaspora Revolt.”

Purpose of my thesis is to analyze the process of adaptation economic results on the basis of corporate income tax for a business entity dealing in international and domestic transport. The issue is very extensive and the thesis, therefore, describes briefly the closing work, the accounting methods and procedures including accounting adjustments in accordance with Act No. 563/1991 Coll., On Accounting, Act No. 586/1992 Coll., On Income Tax, Ordinance No. 500/2002 Coll. and other related legislation with an indication of a simple practical example.

This thesis is concerned with mergers of companies, from the legal, accounting, and tax point of view according to applicable legislation in the Czech Republic. Part of the thesis is also devoted to the description of the merger according to IAS / IFRS. In conclusion there is a practical example of a merger of joint stock company and limited liability company

Thesis (MTh)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: The present study seeks to examine the abolition of intermarriage according to Ezra 10 by asking the question as to what were the compelling reasons for such a social crisis, and to demonstrate its possible implications to ethnic identity in the postexilic Judean community. In order to accomplish this purpose, the researcher has chosen to use an integrated method which allows him to bring different exegetical approaches into dialogue, bearing in mind that the canonical narratives are an outcome of a long process of redaction of both oral and written traditions done by different editors from different socio-historical contexts. It is through this method that this research highlights the following outcomes: first, from a canonical point of view, the final editors understood the exilic experience as an objective outcome of the intermarriage phenomenon which led the Israelites into a complete loss of their group identity, namely – being a Yahwistic community, and it was, therefore, the responsibility of the returnees to avoid, at any cost, letting history repeat itself. Second, the phenomenon of intermarriage in the Hebrew Bible has to be approached from a diachronic perspective. Unlike the patriarchal and deuteronomistic traditions in which intermarriage was about morality and apostasy respectively, in the context of the postexilic community this topic was all about purity – a strong zeal for temple and worship, as particularly witnessed in the priestly tradition. Third, from the fact that these canonical narratives took shape in socio-historical settings where, in addition to the religious factor, there were also other reasons such as political and socio-economic, which contributed significantly not only to the dismissal of those intermarriages, but also to the negotiation of a group identity of the Second Temple addressee. In other words, in response to those socio-historical circumstances, the returnees were compelled to divorce and dismiss their foreign wives and, at the same time, they were shaping their group identity, which came to be known as Judaism. / AFRIKAANSE OPSOMMING: Hierdie studie poog om die verbod op ondertrouery soos uitgebeeld in Esra 10 te ondersoek deur te vra wat die dwingende redes vir so 'n sosiale krisis was, en om die moontlike implikasies vir etniese identiteit in die posteksiliese Judese gemeenskap te demonstreer. Ten einde hierdie doel te bereik, het die navorser gekies om 'n geïntegreerde metode waarin verskillende eksegetiese benaderings in gesprek gebring word, te gebruik, terwyl in gedagte hou word dat die kanonieke verhale die uitkoms was van 'n lang proses van redaksie van beide mondelinge en geskrewe tradisies, deur verskillende redakteurs uit verskillende sosio-historiese kontekste. Dit is deur middel van hierdie metode dat die navorsing die volgende uitkomste beklemtoon: eerstens, vanuit 'n kanonieke oogpunt, het die finale redakteurs die ballingskapservaring as 'n objektiewe uitkoms van die ondertrouery verstaan wat die Israeliete tot 'n volledige verlies van hul groepsidentiteit as Jahwistiese gemeenskap gelei het, en dit was dus die verantwoordelikheid van die teruggekeerdes om ten alle koste te vermy dat die geskiedenis homself herhaal. Tweedens, die verskynsel van ondertrouery in die Hebreeuse Bybel moet ook vanuit 'n diachroniese perspektief benader word. In teenstelling met die patriargale en deuteronomistiese tradisies waarin ondertrouery oor die boeg van onderskeidelik moraliteit en godsdienstige afvalligheid verstaan is, handel dit in die konteks van die posteksiliese gemeenskap eerder oor reinheid – 'n sterk ywer vir tempel en die erediens soos veral met die priesterlike tradisie geassosieer. Derdens, vanweë die feit dat hierdie kanoniese verhale vorm aangeneem het in sosio-historiese omstandighede waarin, benewens die godsdienstige faktor, daar ook ander faktore, soos die politieke en sosio-ekonomiese, ‘n belangrike rol gespeel het, het hierdie verhale aansienlik bygedra nie net tot die verbod op ondertrouery nie, maar ook tot die onderhandeling van die groepsidentiteit van die Tweede Tempel gemeenskap. Met ander woorde, in reaksie op die sosio-historiese omstandighede, was die teruggekeerdes verplig om te skei en hul vreemde vroue te ontslaan, terwyl hul terselfdertyd bygedra het tot die vorming van ‘n groepsidentiteit wat bekendstaan as Judaïsme.

This study considers the origin and purpose of Ruth and concludes that it is best to read the narrative as a call for an inclusive attitude toward any person, Jew or Gentile, who desired to join the Judean community in the Restoration period. In chapter one, I review the difficulties that scholars face in ascertaining Ruth's place in Israel's history, and I outline approaches that they have used to try to establish its purpose and origin. I discuss major interpretive positions, which date the book either to the monarchic period, to the exilic period, or to the Restoration period, and I articulate the format of my own study. In chapter two, I consider how the author of Ruth uses characterization to highlight Ruth, a Gentile outsider, and to criticize the Bethlehemite community. Only Boaz accepts Ruth, which leads to his participation in the line of David. In chapter three, I discuss how the author also magnifies Ruth's character by comparing her with Israel's ancestors. In these ways, Ruth demonstrates that an outsider can embody the ideals of the Restoration community and that they can also be a benefit to the nation. In chapters four and five, I examine arguments for dating Ruth to particular periods in Israel's history. In chapter four, I consider efforts to date the language of Ruth as well as the legal practices that the story describes. I also discuss the narrative's supposed congruence with the concerns of various social settings in Israel's history. In chapter five, I draw on current research on refugee communities to see how the experiences of such people can help us understand the concerns of the Restoration community. In chapter six, I review my arguments for regarding Ruth as a call for inclusion in the Restoration period, and I consider how this conclusion should affect the field of Ruth studies as well as the wider field of Second Temple studies.

Blaming those who are different from us because of skin colour, nationality and language when things do not go right during the process of reconstruction is common among those who are faced with such a task. This assertion is confirmed by our examination and evaluation of xenophobia in post-apartheid South Africa and post-exilic Israel. In South Africa socio-economic and political reasons are cited for the rejection of African immigrants by some South Africans. The Jews in the post exilic period understood their religious, social and economic problems to be caused by others. What is more disturbing is that the Jews understood their xenophobia to be demanded or legitimised by God. These reasons for them necessitated hatred, isolation, stigmatisation and sometimes negative actions against foreigners. When we compare xenophobia in both post-apartheid South Africa and post-exilic Israel in this study, we find that factors such as identity, notion of superiority, negative perception of those who are different and use of power, play a major role in the exacerbation of xenophobia. In evaluating both situations, using the African principle of Ubuntu and Christian moral values, we are able to demonstrate that xenophobia as found in both situations is morally wrong since it is inhuman, selfish, racist/ethnocentric, discriminatory and often violent. Ubuntu and Christian values and principles such as human dignity, human rights, reciprocity, love, compassion, forgiveness, hospitality and community were sacrificed by South Africans and Jews in their dealings with foreigners in their respective situations. It is argued here that among other things in the case of South Africa, the reduction of inflammatory statements by government representatives and the media, education of the unemployed, the youth and workers; and the meeting of spiritual, material, humanitarian and moral needs by the Church, will help sensitise South Africans to the plight of African immigrants and migrants and will further deepen the ubuntu and Christian values. / Religious Studies and Arabic / D.Th.(Theological Ethics)

Text in Afrikaans / Hierdie verhandeling dek oor die algemeen die groter geheel van die Monargale Tydvak in die geskiedenis van Israel en Juda. Daar word egter meer spesifiek gefokus op die koningskap van Josia, `n merkwaardige koning van Juda, en sy godsdienstige hervormings wat van stapel gestuur is na aanleiding van die vonds van die wetboek in die Tempel. Die verhaal van Josia word geskets teen die agtergrond van die politieke klimaat in die antieke Nabye Ooste voor- en tydens sy koningskap. Aandag word dus gegee aan ander nasies en die invloed wat hulle op Juda gehad het. Daar word ook gekyk na daardie profete wat moontlik `n invloed op Josia kon gehad het, hetsy profete wat aktief was tydens sy koningskap of in die jare onmiddellik daarvoor. Laastens word ook na die Deuteronomistiese Geskiedenis gekyk ten einde die moontlike verband daarvan met Josia en sy hervormings te bepaal / This dissertation covers, in generaL the topic of the Monarchial Period in the history of Israel. More specific attention is given to Josiah. a remarkable king of Judah, and his program of religious refonn, that was set in motion with the discovery of the Book of the Law in the Temple. The story of Josiah is told against the background of the political climate in the ancient Near East prior to and also during Josiah's reign. Other nations and their influence on Judah is carefully considered in this regard. Attention is also given to those prophets that could possibly have influenced Josiah. Some of these prophets were active during Josiah's reign and others in the years preceding his reign. Lastly the Deuteronomistic History is considered to determine the possible links to Josiah and his refonn program / Old Testament / M.Th. (Old Testament)

Blaming those who are different from us because of skin colour, nationality and language when things do not go right during the process of reconstruction is common among those who are faced with such a task. This assertion is confirmed by our examination and evaluation of xenophobia in post-apartheid South Africa and post-exilic Israel. In South Africa socio-economic and political reasons are cited for the rejection of African immigrants by some South Africans. The Jews in the post exilic period understood their religious, social and economic problems to be caused by others. What is more disturbing is that the Jews understood their xenophobia to be demanded or legitimised by God. These reasons for them necessitated hatred, isolation, stigmatisation and sometimes negative actions against foreigners. When we compare xenophobia in both post-apartheid South Africa and post-exilic Israel in this study, we find that factors such as identity, notion of superiority, negative perception of those who are different and use of power, play a major role in the exacerbation of xenophobia. In evaluating both situations, using the African principle of Ubuntu and Christian moral values, we are able to demonstrate that xenophobia as found in both situations is morally wrong since it is inhuman, selfish, racist/ethnocentric, discriminatory and often violent. Ubuntu and Christian values and principles such as human dignity, human rights, reciprocity, love, compassion, forgiveness, hospitality and community were sacrificed by South Africans and Jews in their dealings with foreigners in their respective situations. It is argued here that among other things in the case of South Africa, the reduction of inflammatory statements by government representatives and the media, education of the unemployed, the youth and workers; and the meeting of spiritual, material, humanitarian and moral needs by the Church, will help sensitise South Africans to the plight of African immigrants and migrants and will further deepen the ubuntu and Christian values. / Religious Studies and Arabic / D.Th.(Theological Ethics)

Text in Afrikaans / Hierdie verhandeling dek oor die algemeen die groter geheel van die Monargale Tydvak in die geskiedenis van Israel en Juda. Daar word egter meer spesifiek gefokus op die koningskap van Josia, `n merkwaardige koning van Juda, en sy godsdienstige hervormings wat van stapel gestuur is na aanleiding van die vonds van die wetboek in die Tempel. Die verhaal van Josia word geskets teen die agtergrond van die politieke klimaat in die antieke Nabye Ooste voor- en tydens sy koningskap. Aandag word dus gegee aan ander nasies en die invloed wat hulle op Juda gehad het. Daar word ook gekyk na daardie profete wat moontlik `n invloed op Josia kon gehad het, hetsy profete wat aktief was tydens sy koningskap of in die jare onmiddellik daarvoor. Laastens word ook na die Deuteronomistiese Geskiedenis gekyk ten einde die moontlike verband daarvan met Josia en sy hervormings te bepaal / This dissertation covers, in generaL the topic of the Monarchial Period in the history of Israel. More specific attention is given to Josiah. a remarkable king of Judah, and his program of religious refonn, that was set in motion with the discovery of the Book of the Law in the Temple. The story of Josiah is told against the background of the political climate in the ancient Near East prior to and also during Josiah's reign. Other nations and their influence on Judah is carefully considered in this regard. Attention is also given to those prophets that could possibly have influenced Josiah. Some of these prophets were active during Josiah's reign and others in the years preceding his reign. Lastly the Deuteronomistic History is considered to determine the possible links to Josiah and his refonn program / Biblical and Ancient Studies / M.Th. (Old Testament)