Esta dissertação apresenta os resultados de um trabalho de pesquisa desenvolvido no Programa de Pós Graduação Interunidades em Museologia, da Universidade de São Paulo. O estudo discute o Plano Museológico como instrumento de gestão adotado pelo Governo Federal brasileiro em 2006, apresenta as origens desse modelo de planejamento, suas propostas e estrutura e levanta dados sobre sua disseminação e aplicação nos museus brasileiros. Analisa, também, exemplos de Planos Museológicos, identificando aspectos positivos e negativos, procurando compreender sua utilidade na gestão dos museus e, por fim, propõe parâmetros para a elaboração de um Plano Museológico para o Museu de Arqueologia Bíblica Paulo Bork, do Centro Universitário Adventista de São Paulo (UNASP EC), adequado as suas especificidades universitárias e capaz de nortear de forma objetiva as ações dessa instituição em face da sociedade. / This dissertation presents the results of a research work in the Graduate Program in Interunits Museology, of the University of São Paulo. The study discusses the Museological Plan as a management instrument adopted by the Brazilian Federal Government in 2006, presents the origins of this planning model, its proposals and structure and raises data on its dissemination and use in Brazilian museums. It also analyzes examples of Museological Plans, identifying positive and negative aspects, trying to understand its usefulness in the management of museums and finally proposes parameters for the development of a Museological Plan for the Museum of Biblical Archaeology Paul Bork, the University Center São Paulo (UNASP EC) matches your specific university and able to guide objectively the actions of the institution in the face of society.

Esta dissertação apresenta os resultados de um trabalho de pesquisa desenvolvido no Programa de Pós Graduação Interunidades em Museologia, da Universidade de São Paulo. O estudo discute o Plano Museológico como instrumento de gestão adotado pelo Governo Federal brasileiro em 2006, apresenta as origens desse modelo de planejamento, suas propostas e estrutura e levanta dados sobre sua disseminação e aplicação nos museus brasileiros. Analisa, também, exemplos de Planos Museológicos, identificando aspectos positivos e negativos, procurando compreender sua utilidade na gestão dos museus e, por fim, propõe parâmetros para a elaboração de um Plano Museológico para o Museu de Arqueologia Bíblica Paulo Bork, do Centro Universitário Adventista de São Paulo (UNASP EC), adequado as suas especificidades universitárias e capaz de nortear de forma objetiva as ações dessa instituição em face da sociedade. / This dissertation presents the results of a research work in the Graduate Program in Interunits Museology, of the University of São Paulo. The study discusses the Museological Plan as a management instrument adopted by the Brazilian Federal Government in 2006, presents the origins of this planning model, its proposals and structure and raises data on its dissemination and use in Brazilian museums. It also analyzes examples of Museological Plans, identifying positive and negative aspects, trying to understand its usefulness in the management of museums and finally proposes parameters for the development of a Museological Plan for the Museum of Biblical Archaeology Paul Bork, the University Center São Paulo (UNASP EC) matches your specific university and able to guide objectively the actions of the institution in the face of society.

This paper analyses the opposing views regarding the presence or absence of the Sikil at Dor in Palestine during Early Iron Age 1. Textual sources claim that the Sikil were pirates who came from the west and settled in Cyprus. Egyptian sources point to a Sikil presence at Dor. Some scholars regard the Egyptian sources and archaeological finds at Dor as evidence of a Sikil settlement at Dor. Others maintain that there is a continuity of ceramics at Dor from Canaanite to Phoenician. Though there were foreign influences at Dor during Early Iron Age 1 which point to newcomers, they propose that these newcomers probably came from Cyprus. No archaeological record of a Sea People-presence at Dor has been discovered. This study textually traces the Sikil from the Aegean to Cyprus, Egypt and finally to Dor and a theory is presented that the Sikil originated in the Aegean, temporarily settled in Cyprus and finally at Dor. / Old Testament & Ancient Near Eastern Studies / M.A. (Biblical Archaeology)

The question leading this study is whether or not the contents of Hezekiah‘s storehouses and treasuries (2 Ki 20:13, 2 Chr 32:25-28 and Is 39:2) defy or reflect the reality of the Judaean domestic economy in the late 8th – early 7th century BCE. I have adopted a multidisciplinary and holistic approach, considering the literary, political, economic, religious, and socio-cultural dimensions of Hezekiah‘s reign. The study concludes that revenue from agriculture could not have been Hezekiah‘s only source of income. Local goods and taxes were insufficient in volume and value to account for the extent of Hezekiah‘s wealth. While the religious reforms and cult centralisation introduced by Hezekiah would have generated considerable income, alternative sources must have been available to the king. Tolls, taxes, and customs imposed on the international trade traversing the Levant contributed significantly. Examination of the available archaeological evidence reflects a prosperous economy, one that favoured a powerful minority. / Biblical and Ancient studies / M. A. (Biblical Archaeology)

When cultures meet, mutual influences and cultural exchanges are unavoidable. Egypt’s contact with Syro-Palestine goes back to at least the Chalcolithic Period. Egypt was a major role player in the region throughout the Bronze Age. The discoveries at Ugarit have placed a lot of emphasis on possible Canaanite influences on the religion of ancient Israel. The purpose of this study is to investigate if cultural exchanges led to Egyptian religious concepts being accepted in Israel and Judah during the period 900-587 B.C.E. (Iron IIB and C). For this reason the iconography on contemporary seals was investigated. Symbols in ancient times, especially amongst illiterate societies, were important instruments in conveying ideas and concepts. The Hebrew Bible abounds with symbolism to illustrate the powers of Yahweh. Egyptian iconography on Hebrew seals, in particular seal amulets, has been regarded by most biblical scholars as mere decorations and the amulets regarded as ‘good luck’ charms. Seal amulets were important instruments of magical ritual in ancient Egypt, where there was no distinction between magic and religion. Biblical prohibitions against magic show that in Israel and Judah, it was regarded as a form of idolatry, thus religious rituals. An important factor to be considered is the influence of Phoenicia on the region during the Period. Close relationships seem to have existed between Phoenicia with the United Kingdom of Israel and later with the northern Kingdom of Israel. An investigation of Phoenician seals from the period revealed that Egyptian religious iconography was used by all levels of Phoenician society. They inter alia used Egyptian imagery to portray their own gods. Seals from Israel and Judah during Iron IIB and C indicate that Egyptian religious iconography was also used on seals by all levels of society in those kingdoms. Israel, due to its close proximity to Phoenicia, probably imported these images via Phoenicia. Judah, due to its isolation, probably got those images directly from Egypt. Some of these images may be ascribed to attempts to portray aspects of Yahweh’s powers. Others convey definite Egyptian religious messages. Egyptian influences on Israelite religion played a larger role than previously accepted. / Biblical Archaeology / D. Litt. et Phil. (Biblical Archaeology)

This paper analyses the opposing views regarding the presence or absence of the Sikil at Dor in Palestine during Early Iron Age 1. Textual sources claim that the Sikil were pirates who came from the west and settled in Cyprus. Egyptian sources point to a Sikil presence at Dor. Some scholars regard the Egyptian sources and archaeological finds at Dor as evidence of a Sikil settlement at Dor. Others maintain that there is a continuity of ceramics at Dor from Canaanite to Phoenician. Though there were foreign influences at Dor during Early Iron Age 1 which point to newcomers, they propose that these newcomers probably came from Cyprus. No archaeological record of a Sea People-presence at Dor has been discovered. This study textually traces the Sikil from the Aegean to Cyprus, Egypt and finally to Dor and a theory is presented that the Sikil originated in the Aegean, temporarily settled in Cyprus and finally at Dor. / Biblical and Ancient Studies / M.A. (Biblical Archaeology)

The question leading this study is whether or not the contents of Hezekiah‘s storehouses and treasuries (2 Ki 20:13, 2 Chr 32:25-28 and Is 39:2) defy or reflect the reality of the Judaean domestic economy in the late 8th – early 7th century BCE. I have adopted a multidisciplinary and holistic approach, considering the literary, political, economic, religious, and socio-cultural dimensions of Hezekiah‘s reign. The study concludes that revenue from agriculture could not have been Hezekiah‘s only source of income. Local goods and taxes were insufficient in volume and value to account for the extent of Hezekiah‘s wealth. While the religious reforms and cult centralisation introduced by Hezekiah would have generated considerable income, alternative sources must have been available to the king. Tolls, taxes, and customs imposed on the international trade traversing the Levant contributed significantly. Examination of the available archaeological evidence reflects a prosperous economy, one that favoured a powerful minority. / Biblical and Ancient studies / M. A. (Biblical Archaeology)

When cultures meet, mutual influences and cultural exchanges are unavoidable. Egypt’s contact with Syro-Palestine goes back to at least the Chalcolithic Period. Egypt was a major role player in the region throughout the Bronze Age. The discoveries at Ugarit have placed a lot of emphasis on possible Canaanite influences on the religion of ancient Israel. The purpose of this study is to investigate if cultural exchanges led to Egyptian religious concepts being accepted in Israel and Judah during the period 900-587 B.C.E. (Iron IIB and C). For this reason the iconography on contemporary seals was investigated. Symbols in ancient times, especially amongst illiterate societies, were important instruments in conveying ideas and concepts. The Hebrew Bible abounds with symbolism to illustrate the powers of Yahweh. Egyptian iconography on Hebrew seals, in particular seal amulets, has been regarded by most biblical scholars as mere decorations and the amulets regarded as ‘good luck’ charms. Seal amulets were important instruments of magical ritual in ancient Egypt, where there was no distinction between magic and religion. Biblical prohibitions against magic show that in Israel and Judah, it was regarded as a form of idolatry, thus religious rituals. An important factor to be considered is the influence of Phoenicia on the region during the Period. Close relationships seem to have existed between Phoenicia with the United Kingdom of Israel and later with the northern Kingdom of Israel. An investigation of Phoenician seals from the period revealed that Egyptian religious iconography was used by all levels of Phoenician society. They inter alia used Egyptian imagery to portray their own gods. Seals from Israel and Judah during Iron IIB and C indicate that Egyptian religious iconography was also used on seals by all levels of society in those kingdoms. Israel, due to its close proximity to Phoenicia, probably imported these images via Phoenicia. Judah, due to its isolation, probably got those images directly from Egypt. Some of these images may be ascribed to attempts to portray aspects of Yahweh’s powers. Others convey definite Egyptian religious messages. Egyptian influences on Israelite religion played a larger role than previously accepted. / Biblical Archaeology / D. Litt. et Phil. (Biblical Archaeology)

This dissertation provides a survey of the available archaeological sources that have been discovered that help illuminate the history of the Northern Kingdom of Israel from King Omri (876 BCE) into the Assyrian Exile (721 BCE) of the Iron II a and b periods. This history is given in the Hebrew Scriptures as found in 1 Kings 16:16 to 2 Kings 17:6. To accomplish this research, several resources have been organized in a systematic approach. The artifacts and physical remains are examined in categories including: pottery, town planning, architecture, literacy and inscriptions, temples, gods, cult objects, metallurgy, weapons and warfare, weights and measures, farming, food preparation, music, jewelry, art, and burial. Photographs of several artifacts are included. With the background developed on the material culture, the next topic of importance to be considered is the archaeological sites and their relationship to this historic period. The relevant archaeological excavations and in-situ artifacts surveyed were found in areas of the former cultures including: Israel, Judah, Sinai, Edom, Moab, Amman, Lebanon, Syria, Aram, Assyria, Babylon and Persia. A vast number of these sited reveal information regarding the time period from King Omri, his son King Ahab and Ahab's wife, Queen Jezebel. There was interaction between Israel and Judah, and the kingdoms in Moab, Ammon, Lebanon, Aram, and Assyria. Eventually in 721 BCE many people were taken from the Israel into Exile and captivity by the Assyrians. The conclusion of this dissertation ties together the findings of the material sources with the historic events. The material sources have given considerable light on the history of the Northern kingdom as was given in the Hebrew Scriptures as is presented in this final section of the dissertation. / Religious Studies and Arabic / D.Litt. et Phil. (Biblical Studies)

This study searches for the origin and history of the concept of individual accountability and the reason for its absence in the African Traditional Religion framework. This search begins in the Axial Age (800-200 BCE), and discusses ancient Israel's Axial Age and its Axial Hebrew prophets' response models. The study tracks the introduction of Axial ideals to South Africa, via Christianity since 1826, and examines the Xhosa prophets' response models to their Axial context. The Social Christians attempts to impart Axial ideals during the period of segregation and the Tuskegeean response model are also examined. The similarities between ancient Israel and South Africa as revealed by Biblical archaeology, underlie this study's call for the utilisation of the power of religions such as Christianity, and of South Africa's religious elite, to rapidly alter current maladaptive beliefs within the African Traditional religious framework that impedes Africans' ability to adopt individual accountability. / Biblical and Ancient Studies / M. A. (Biblical Archaeolgy)