Made available in DSpace on 2016-04-28T20:12:51Z (GMT). No. of bitstreams: 1 2005-Mauricio Martins de Oliveira.pdf: 440231 bytes, checksum: 5baafe0751b5e601190c18b7eb06788a (MD5) Previous issue date: 2005-08-31 / Coordena??o de Aperfei?oamento de Pessoal de N?vel Superior / This study analyses the urban exodus phenomenon from the city of Rio de Janeiro s migrants to the municipal district of Maric?. We intend to verify, through the migration experience of a family, in what way they manage a life s strategy and how this movement (re)constructs concepts and categories about the main current discussions, as life s quality, violence, progress and territorial development. Thus, we pursue the selected experience of one family from Rio de Janeiro, middle class, which moved to Maric?, carrying their own impressions and expectations. The results show, in spite of could not legitimate social and statistically a collective movement of urban exodus, a particular collection of meanings for the research field about internal migrations, specifically in Rio de Janeiro State. Since the official data and other sources, a series of suspicious pointed to the last decades, of political and economical opening in Brazil, the rural exodus may be reverted its direction, going beyond a simple stagnation . This is an important information for the academic reflection about the rural aspects and for the proposal work of public politics, especially when the Rio de Janeiro State s defuse raised as a relevant issue. Primarily, we contextualize the municipal district of Maric? in Rio de Janeiro State, its specifications, its history and perspectives. In the second chapter, we enter the urban phenomenon, to frame the subject in the urban x rural controversy. In the third, we analyse the symbolic meaning that involves the construction of modern myths around the urbanity and how several territorial identities are produced. In the fourth chapter, we explore the core of the question, analyzing and questioning the migration of the interviewed family as a strategic route of life and formation of a legitimized discourse. / Este trabalho analisa o fen?meno do ?xodo urbano de migrantes da cidade do Rio de Janeiro para o munic?pio de Maric?. Pretende-se neste estudo verificar, atrav?s da experi?ncia de migra??o de uma fam?lia, de que forma a mesma realiza uma estrat?gia de vida, e como tal movimento (re)constr?i conceitos e categorias acerca das principais quest?es atuais, como qualidade de vida, viol?ncia, progresso e desenvolvimento territorial. Para tanto, buscou-se o recorte da experi?ncia de uma fam?lia natural do Rio de Janeiro, classe m?dia, que se mudou para Maric?, levando suas impress?es e expectativas. Os resultados apreendidos demonstram, apesar de n?o poderem legitimar social e estatisticamente um movimento coletivo de ?xodo urbano, determinado conjunto de significados importantes para o campo de pesquisa sobre migra??es internas, especificamente no Estado do Rio de Janeiro. A partir de dados oficiais e de outras fontes, levanta-se uma s?ria suspeita de que nas ?ltimas d?cadas, de abertura pol?tica e econ?mica no Brasil, o ?xodo rural possa ter invertido sua dire??o, indo muito al?m de um simples estancamento . Este ? um dado importante para a reflex?o acad?mica acerca da ruralidade e para o trabalho propositivo de pol?ticas p?blicas, especialmente quando a quest?o da desfus?o do Estado est? em pauta. Primeiramente contextualizamos o munic?pio de Maric? no Estado do Rio de Janeiro, suas especificidades, sua hist?ria e perspectivas. No segundo cap?tulo, adentramos no fen?meno urbano, para enquadrar o tema na quest?o urbano x rural. No terceiro, analisamos o teor simb?lico que envolve a constru??o de mitos modernos em torno da urbaniza??o, e como se produzem as diversas identidades territoriais. No quarto cap?tulo, adentramos no n?cleo da quest?o, analisando e problematizando a migra??o da fam?lia entrevistada como um percurso estrat?gico de vida e forma??o de um discurso legitimador.

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-01-19T10:47:57Z No. of bitstreams: 1 Fernando Gross.pdf: 2092294 bytes, checksum: 54bc2c82d21d2de44ce2e97da0dbd268 (MD5) / Made available in DSpace on 2018-01-19T10:47:57Z (GMT). No. of bitstreams: 1 Fernando Gross.pdf: 2092294 bytes, checksum: 54bc2c82d21d2de44ce2e97da0dbd268 (MD5) Previous issue date: 2017-12-20 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The study presented here welcomes literary and historical-theological motif belonged to the biblical narrative on the exodus. Repeatedly, that is, in fourteen scenes, the texts of the book of Exodus refer to the "heart of the pharaoh", which is mentioned twenty times. In ten moments, it is described how the Lord, the God of Israel, acts with the heart of the pharaoh (Ex 4,21; 7,3; 9,12,14; 10,1,20,27; 11,10; 14,4,8). In four moments, it is contemplated how the pharaoh leads with his heart (Ex 7,23, 8,11,28; 9,34). And in six other moments, it is narrated how the heart of the pharaoh reacts to the events (Ex 7,13,14,22; 8,15; 9,7,35). Moreover, different verbs indicate different movements of the pharaoh's heart. Thus, the study presented in this Dissertation seeks to understand, in its first part, what the biblical narrative reflects on the heart of who ruled Egypt. In the second part, the present study analyzes how the Jewish tradition, throughout the history, continued the reflection on the heart of the pharaoh / O estudo aqui apresentado acolhe um motivo literário e histórico-teológico pertencente à narrativa bíblica sobre o êxodo. Repetidamente, ou seja, em quatorze cenas, os textos do livro do Êxodo se referem, pois, ao “coração do faraó”, sendo que este é mencionado por vinte vezes. Em dez momentos, se descreve como o Senhor, Deus de Israel, age com o coração do faraó (Ex 4,21; 7,3; 9,12.14; 10,1.20.27; 11,10; 14,4.8). Em quatro momentos, se contempla como o faraó mexe com seu coração (Ex 7,23; 8,11.28; 9,34). E, em outros seis momentos, narra-se como o coração do faraó reage aos acontecimentos (Ex 7,13.14.22; 8,15; 9,7.35). Mais ainda, diferentes verbos indicam movimentos diversos do coração do faraó. Assim sendo, o estudo apresentado nesta Dissertação procura compreender, em sua primeira parte, o que a narrativa bíblica reflete sobre o coração de quem governava o Egito. Na segunda parte, por sua vez, o presente estudo analisa como a tradição judaica, no decorrer da história, continuou a reflexão sobre o coração do faraó

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This research project was conducted to fulfill a Master of design specialising in Transport Design, at Massey University’s Auckland School of Design. It was aimed to create a new visual identity for Hyundai Motors by designing a car model forecasting and utilising methods pertinent to Hyundai Motors. Simultaneously the designed car model focuses on specifically accommodating the needs of surfers. The whole philosophy behind this particular model involves three important elements of Visual Identity as pointed out by Warell; recognition, comprehension and association. As a result, in each stage of the design process, the model was designed and amended continuously to incorporate these three issues to create a design for Hyundai that targeted the surfing market. This research sets out a departure point for designing differentiated vehicle concepts for Hyundai by targeting a niche market. The Exodus was designed for a particular demographic and a subculture. The targeted market began with participants of Extreme Sports such as snowboarding, windsurfing, and surfing, but was narrowed down to surfers, because they had specific requirements that were not well catered via by existing vehicles. These requirements also translated into specific design features that allowed the development of a strongly differentiate of vehicle concept. In this way the Exodus represents an example of how specific and user needs can drive differentiated design in both a practical and visually expressive way. This process was facilitated by way of three major research stages. Firstly, a field trip to Piha, one of Auckland’s most popular surfing beaches was conducted in order to find out more about surfing culture and as a general means of vehicle observation. Secondly, informed interviews were conducted in order to gather qualitative information to generate specific user requirements and inform design development that would meet the needs of surfers. Existing car designs types were analysed to extract any design features and attributes suitable for surfers. Thirdly, a comparative analysis of two established vehicle brands, alongside Hyundai was undertaken in order to reveal the weaknesses of Hyundai’s visual identity. This phase then culminated in a research model specifically aimed at creating a new design image for them. Based on requirements developed using the above methods, the design were developed through an interactive process of sketching, modeling and critique. The aim was to create a car with an advanced design that met the functional needs of the surfing market. The main focus was to create a specific, differentiated brand image based on association, comprehension and recognition for the Hyundai.

Submitted by Noeme Timbo (noeme.timbo@metodista.br) on 2017-01-26T11:40:55Z No. of bitstreams: 1 Cecilia Toseli.pdf: 1189941 bytes, checksum: 0ab0914b4b6e1ae56436d73ef318ee0f (MD5) / Made available in DSpace on 2017-01-26T11:40:55Z (GMT). No. of bitstreams: 1 Cecilia Toseli.pdf: 1189941 bytes, checksum: 0ab0914b4b6e1ae56436d73ef318ee0f (MD5) Previous issue date: 2016-09-19 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / This paper presents the Exodus-Desert tradition as Northern Israel foundational tradition, consolidated in the 8th century BCE, based on Bible reading 1 Kings 12.26 to 32. The passage 1 Kings 12.26-32 presents Jeroboam's religious measures to consolidate the independence of the newly founded Northern Kingdom, in relation to the "house of David" and the "house of Yahweh in Jerusalem" (v. 26-27). The passage perspective is clearly Judahite. However, we believe that, behind the 1 Kings 12.26-32 narrative, there are Exodus echoes as Northern Israel foundational tradition, consolidated during Jeroboam II reign (788-747). We have placed the historical core of the Exodus cultural memory in Northern Israel into the context of Sheshonq I military campaign (945-925) in Canaan, in the second half of the 10th century BCE. Although the "house of Saul" political-territorial defeat, located on the Gibeon-Bethel Plateau, the forced withdrawal of Egypt (for unknown reasons), in a short time, reignited the victory and freedom feeling in the remaining groups of the mountains, after centuries of Egyptian domination in Canaan. Therefore, the Exodus is born as a memory of fight against Egypt, and not as migration from Egypt. Thus, the Exodus God is conceived as a warrior divinity who leads his people, ensuring them victory. The Egypt withdrawal from Canaan lands shaped the path for Israel kingdom consolidation, under the Omrides govern, in the beginning of the 9th century BCE. Thus, it is possible to understand that the memory of freedom from Egypt has become an emblematic propaganda of the national state victory against his great enemy, after centuries of suffering and humiliation. On the other hand, the Exodus tradition remains as the resistance force against monarchical exploitation and oppression, as evidenced by Hosea and Amos' prophecy, in the 8th century BCE. The Desert tradition was an independent memory. It was attached to the Exodus tradition, probably during Jeroboam II reign (788-747), as evidenced by inscriptions and drawings located at Kuntillet 'Ajrud site. Based on Hosea and Amos' prophecy and according to Kuntillet 'Ajrud records, we consider that the national cult in Northern Israel, in the 8th century BCE, was dedicated to the Yahweh, represented as the "young bull" and associated with the Exodus, in shrines as Bethel, Dan, and Samaria. However, before Yahweh became Israel tutelary divinity, Egypt liberation memory had been assigned initially to the god El, an Ugarit pantheon supreme divinity, traditionally represented as a bull and associated with Asherah goddess. Another Northern Israel foundational narrative competes with the Exodus tradition during Jeroboam II reign, the Jacob tradition, associated with family memories. However, after Samaria fall, Jacob's old memories are once again read in Judah, submitted to Abraham tradition and supplanted by the Exodus tradition, which then becomes, from the end of the 7th century BCE, the foundational narrative of a unified Israel, considered one people from the beginning. / Esta pesquisa apresenta a tradição do Êxodo-Deserto como tradição fundante de Israel Norte, consolidada no séc. VIII a.EC, a partir da leitura de 1Rs 12,26-32. O texto de 1Rs 12,26-32 apresenta as medidas religiosas de Jeroboão para consolidar a independência do recém-fundado Reino do Norte, em relação à “casa de Davi” e à “casa de Javé em Jerusalém” (v. 26-27). A perspectiva da redação é nitidamente judaíta. Consideramos, porém, que, por trás da narrativa de 1Rs 12,26-32, encontram-se ecos do Êxodo como tradição fundante de Israel Norte, consolidada durante o reino de Jeroboão II (788-747). Situamos o núcleo histórico da memória cultural do Êxodo em Israel Norte no contexto da campanha militar de Sheshonq I (945-925) em Canaã, na segunda metade do séc. X a.EC. Apesar da derrota da entidade político-territorial da “casa de Saul”, situada no planalto de Gabaon-Betel, a retirada forçada do Egito (por motivos desconhecidos), em pouco tempo, reacendeu nos remanescentes grupos das montanhas o sentimento de vitória e de libertação, após séculos de dominação egípcia em Canaã. Neste contexto, o Êxodo nasce como memória de luta contra o Egito, e não de migração do Egito. O deus do Êxodo é, então, concebido como uma divindade guerreira, que vai à frente de seu povo, garantindo-lhe a vitória. A saída do Egito das terras de Canaã abriu caminho para a consolidação do reino de Israel, sob o governo dos Omridas, no início do séc. IX a.EC. Assim, é possível compreender que a memória da libertação do Egito tenha-se tornado propaganda emblemática da vitória do estado nacional contra o seu grande inimigo, após séculos de sofrimento e humilhação. Por outro lado, a tradição do Êxodo mantém-se como força de resistência contra a exploração e opressão monárquica, conforme atesta a profecia de Oseias e Amós, no séc. VIII a.EC. A tradição do Deserto constituía uma memória independente. Foi unida à tradição do Êxodo, provavelmente, durante o reinado de Jeroboão II (788-747), conforme atestam inscrições e desenhos do sítio de Kuntillet ‘Ajrud. A partir da profecia de Oseias e Amós e dos registros de Kuntillet ‘Ajrud, consideramos que o culto nacional em Israel Norte, no séc. VIII a.EC, era dedicado a Javé, representado na forma do “touro jovem” e associado ao Êxodo, em santuários como Betel, Dã e Samaria. Antes, porém, de Javé tornar-se a divindade tutelar de Israel, a memória da libertação do Egito teria sido atribuída, inicialmente, ao deus El, divindade-suprema do panteão de Ugarit, tradicionalmente representado na forma do touro e ligado à deusa Asherá. Concorre com a tradição do Êxodo, à época de Jeroboão II, outra narrativa de fundação de Israel Norte, a tradição de Jacó, ligada a memórias de família. Contudo, após a queda de Samaria, as antigas memórias de Jacó são relidas em Judá, submetidas à tradição de Abraão e suplantadas pela tradição do Êxodo, que se torna, então, a partir do final do séc. VII a.EC, a narrativa fundante de um Israel unificado, considerado um só povo desde as origens.

Made available in DSpace on 2016-08-03T12:21:08Z (GMT). No. of bitstreams: 1 Pedro Evaristo Santos.pdf: 961210 bytes, checksum: 43194c8c4107b1065d690681c8d50357 (MD5) Previous issue date: 2010-08-30 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / By means of the exegesis of the Deuteronomy 26,1-11 perícope, this dissertation seeks to show, from a social perspective, that this passage is a memorial confession of the redemptive acts witnessed during the exit of the people from Egypt. This memorial is intertwined with the Redeemer God as with the land given by this God to his people, as a means of expressing their complete freedom to direct their own destiny, in celebration of the Redeemer God. Also within this social perspective is the fact that the redemptive acts of Yahweh ought to result in social acts of the redeemed people for those are disadvantaged within the Israelite society. The perícope in focus points to two groups of disadvantaged the levite and the foreigner. / Com a pesquisa exegética realizada na perícope de Deuteronômio 26,1-11, esta dissertação busca entendê-la, a partir de sua perspectiva social, ao procurar mostrar que esta perícope é uma confissão memorial dos atos redentores, vistos na saída do povo do Egito. Este memorial está entrelaçado com o Deus redentor bem como com a terra doada por este Deus ao seu povo, como meio de expressar sua completa liberdade para dirigir seu destino, em celebração ao Deus redentor. Dentro desta perspectiva social está também que os atos redentores de Javé deveriam resultar em atos sociais de seu povo redimido para com aqueles que eram desfavorecidos dentro da sociedade israelita. A perícope em estudo aponta para dois grupos de desfavorecidos o levita e o estrangeiro.

The search for a ‘historical Moses’ is one which has been debated for several centuries. In spite of copious archaeological finds in Egypt and other parts of the ancient Near East, no material remains have been found to substantiate the Exodus story. Mythological stories from the ancient Near East bear striking similarities to the Moses narrative found in the Hebrew Bible. The inconsistencies found in the Hebrew Bible further hamper the attempt to find a historical Moses, instead Moses is found only in tradition. Taking these issues into consideration, other possibilities need to be investigated. This dissertation places Moses growing up in the court of Akhenaten an 18th Dynasty Egyptian Pharaoh in the middle of the 14th century BCE. The study investigates the possibility of Moses as a son of Akhenaten with Nefertiti as a stepmother, his own biological mother, a Mitannian princess, having died giving birth to Moses. Several similarities between Akhenaten and Moses are discussed throughout the study. The study moves into the 21st century with the groundbreaking discovery of DNA, which provides new conclusions which before were only debated. / Biblical & Ancient Studies / M.A. (Biblical Archaeology)

The search for a ‘historical Moses’ is one which has been debated for several centuries. In spite of copious archaeological finds in Egypt and other parts of the ancient Near East, no material remains have been found to substantiate the Exodus story. Mythological stories from the ancient Near East bear striking similarities to the Moses narrative found in the Hebrew Bible. The inconsistencies found in the Hebrew Bible further hamper the attempt to find a historical Moses, instead Moses is found only in tradition. Taking these issues into consideration, other possibilities need to be investigated. This dissertation places Moses growing up in the court of Akhenaten an 18th Dynasty Egyptian Pharaoh in the middle of the 14th century BCE. The study investigates the possibility of Moses as a son of Akhenaten with Nefertiti as a stepmother, his own biological mother, a Mitannian princess, having died giving birth to Moses. Several similarities between Akhenaten and Moses are discussed throughout the study. The study moves into the 21st century with the groundbreaking discovery of DNA, which provides new conclusions which before were only debated. / Biblical and Ancient Studies / M.A. (Biblical Archaeology)

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: This research is a synchronic reading of Exodus that investigates the “traces of Joseph’s bones” in the Exodus narratives. The Exodus is depicted in this narrative as Joseph’s funeral procession. Moses carries Joseph’s bones up from the land of Egypt when the Exodus begins (Exod. 13:19) and the sons of Israel bury the bones in the land of Canaan at the end of Exodus (Jos. 24:32). That is, the texts portray the Exodus as the journey of Joseph’s bones from Egypt to the Promised Land. However, the texts offer only a trace of the bones at the beginning and at the end of the narrative. In this study an inter-textual approach to the biblical texts is used to interpret the Ark of the Covenant as the coffin containing Joseph’s bones in the desert. A faithful testator who strongly believed God’s promise intended the narrative of the solemn journey as a way of handing over his faith to his audience as a form of testament. The audience keeps and performs the testament as testamentary executors. Joseph’s funeral narrative is interpreted in this study by focusing on the text itself. The end of the narrative is reached with the burial of the bones as recorded in the book of Joshua. This construction suggests that the burial is a fulfillment of Joseph’s testament, but not the ultimate fulfillment thereof. The testament also has a bearing on further texts beyond the sixth book of Hebrew Bible. This narrative construction also has potential for interpretation in contemporary Christianity. The construction of the narrative reveals to the reader that God was the real executor behind the testamentary executors. The study therefore suggests that the church is a community which stands in continuation with the testamentary executors of the Old Testament. Joseph’s funeral narrative finds renewed fulfillment in the Christian church when expecting the real Executor again. This study concludes with some suggestions for the Church of how the fulfillment of Joseph's testament can be facilitated in contemporary contexts. / AFRIKAANSE OPSOMMING: Hierdie navorsing verteenwoordig ‘n sinkrone lees van die Eksodusverhaal waarin die “aanduidings van Josef se beendere” bestudeer word. Die Eksodus word in hierdie verhaal uitgebeeld as Josef se begrafnisprosessie. Moses dra Josef se beendere op vanuit Egipte waar die Eksodus begin (Eks. 13:19) en die seuns van Israel begrawe die beendere in die land van Kanaän aan die einde van die Eksodusverhaal (Jos. 24:32). Dit wil sê, die tekste beeld die Eksodus uit as die reis van Josef se beendere van Egipte na die Beloofde Land. Die tekste bied egter slegs ‘n spoor van die beendere aan die begin en aan die einde van die verhaal. ’n Inter-tekstuele benadering tot die Bybeltekste word in hierdie studie gebruik om die Verbondsark te interpreteer as die kis met Josef se beendere in die woestyn. ‘n Getroue erflater wat ten sterkste in God se belofte glo het die verhaal van die plegtige reis bedoel as 'n manier waardeur die erflater sy geloof aan sy gehoor in die vorm van 'n testament oorlewer. Die gehoor bewaar en voer die testament uit as testamenêre eksekuteurs. Josef se begrafnis narratief word in hierdie studie geïnterpreteer deur op die teks self te fokus. Die einde van die narratief word bereik met die begrafnis van die beendere waarvan in die boek Josua vertel word. Hierdie konstruksie suggereer dat die begrafnis die vervulling van Josef se testament is, maar dat dit nog nie die finale vervulling daarvan is nie. Die verhaal oor die erflating beïnvloed ook die verdere tekste na die sesde boek van die Hebreeuse Bybel. Hierdie narratiewe konstruksie toon ook potensiaal vir interpretasie in die hedendaagse Christendom. Die opbou van die narratief onthul aan die leser dat God die eintlike uitvoerder agter die testamentêre uitvoerders was.Die studie suggereer dus dat die Kerk ’n gemeenskap is wat in kontinuïteit staan met die testamentêre uitvoerders van die Ou Testament. Josef se begrafnis narratief vind hernude vervulling wanneer die Christelike kerk opnuut die Uitvoerder van die testament verwag. Die werk sluit af met enkele voorstelle oor hoe die uitvoering van hierdie testament in kontemporêre kontekste gefasiliteer kan word.

Thesis (DTh)--Stellenbosch University, 2006 / ENGLISH ABSTRACT: One of the most striking literary phenomena in the entire Old Testament, Ezekiel's recognition formula is repeated over seventy times. According to S. R. Driver that refrain, "You shall know that I am Yahweh," strikes the keynote of the prophecy. Though one might expect to find many monographs and journal articles treating at length the formula's literary and theological function in Ezekiel, the only substantial work on the subject comes from Walther Zimmerli and is nearly fifty years old. More recent scholarly discussion has tended to be oblique, occasional, or subordinate to other interests. Brevard Childs has suggested that Ezekiel shows a "preoccupation with Scripture." Applying this insight, the dissertation at hand argues the thesis that the seventy-odd recognition formulae in Ezekiel mark a theological nexus and intertextual relationship between the prophecy and the book of Exodus (in some recensional form), and that those formulae are best interpreted alongside the numerous recognition formulae in Exodus. Interpreted intertextually, Ezekiel's formula points readers of the oracles to know Yahweh as the God of the Exodus, who still acts, in covenant, to judge and to deliver. Here the term intertextuality is used in a broader sense to include both a more diachronic "intertextuality of production" (Ellen van Wolde), in which a text can only be written in relationship to other texts, and a more synchronic "intertextuality of reception," in which a text can be read only in relationship to other texts. With regard to methodology, the approach of innerbiblical interpretation is employed to explore the text-production angle and the questions which emerge concerning the re-use and re-presentation of Scriptural "traditions." Also appropriate is a synchronic intertextual approach which inquires how Exodus and Ezekiel texts-in particular the recognition formulae-may be read together from a text-reception angle. Both approaches used together reveal a large number of parallels between Exodus and Ezekiel and indicate how well the recognition formulae may be read together. This study contributes to scholarship by offering an extensive review of past scholarship on the formula; a fresh exegetical research of the formula's use in Ezekiel and in other Bible books, with comparisons drawn; a study of the socio-historical and religious context addressed by Ezekiel's oracles and the formula; and a theological interpretation of the recognition formulae in Ezekiel alongside those in Exodus. There are many strong conjunctions (or continuities) between the formulae in Ezekiel and Exodus: a covenant stress; no positive use of the formula when spoken to the nations; an unbreakable link to announcements of Yahweh's mighty acts in history; etc. Yet there is also a jarring disjunction (or discontinuity) between the formulae in Ezekiel and Exodus: the prophecy repeatedly declares that Israel "shall know that I am Yahweh" in judgment. This is "a radical inversion of its former usage" (Carley); elsewhere in Scripture the formula always sounds a positive note when spoken to Israel. / AFRIKAANSE OPSOMMING: Een van die mees opvallende .literere kenmerke van die hele Ou Testament, is Esegiel se gebruikmaking van die erkenningsformule - meer as 70 maal! Volgens S.R. Driver vorm hierdie refrein, "JulIe sal weet dat Ek Jahwe is", die kern van die profesie. Hoewel 'n mens sou verwag dat talle monografiee en tydskrifartikels aan hierdie formule gewy sou word, is dit slegs Walther Zimmerli wat byna 50 jaar gelede grondige navorsing in die verband gedoen het. Meer onlangse navorsing was ondeursigtig en ondergeskik aan ander oorwegings. Brevard Childs het voorgestel dat Esegiel 'n "preoccupation with Scripture" vertoon. Teen hierdie agtergrond argumenteer hierdie proefskrif dat die erkenningsformules in die boek Esegiel die teologiese kern aandui en dat daar 'n intertekstuele verb and tussen die profesie van Esegiel en die Eksodusboek bestaan. Wanneer die erkenningsformule in Esegiel intertekstueel verstaan word, dan ontstaan daar 'n verband tussen die godsprake en Jahwe as die God van die Eksodus, wie steeds binne verbondsverband as Regter en Redder optree. In die verband word die begrip "intertekstualiteit" in 'n bree sin verstaan en dit sluit in 'n meer diakroniese "intertextuality of production" (Ellen van Wolde). Hiervolgens kan 'n teks slegs in verhouding tot ander tekste geskryf word. In dieselfde asem moet daar ook na die meer sinkroniese "intertextuality of reception" verwys word, waarvolgens 'n teks slegs gelees kan word in verband met ander tekste. Op metodologiese vlak word "innerbiblical interpretation" benut om ondersoek in te stel na teksproduksie en die vrae wat ontstaan na aanleiding van die hergebruik en hervoorstelling van Bybelse "tradisies". Dit is verder ook van toepassing om 'n sinkroniese intertekstuele benadering te gebruik wat vrae stel oor hoe Eksodus en Esegiel (veral die erkenningsformules) in samehang gelees kan word indien dit vanuit 'n teksresepsie hoek benader word.. Beide benaderings kan deur saam gebruik te word, 'n groot aantal parallele tussen Eksodus en Esegiel ontdek en aantoon hoe die erkenningsformules saam gelees kan word. Hierdie proefskrif se bydrae tot die vakgebied behels 'n omvattende oorsig van bestaande navorsing oor die erkenningsformule; 'n vars eksegetiese ondersoek en vergelyking van die erkenningsformule se gebruik in Esegiel en in ander boeke van die Bybel; 'n studie van die sosio-historiese en godsdienstige konteks wat deur die godsprake en erkenningsformule in Esegiel aangespreek word; asook 'n teologiese interpretasie van die erkenningsformules in Esegiel en in samehang met die formules in Eksodus. Daar is opvallende voorbeelde van sterk verbande tussen die formules in Esegiel en Eksodus: die klem op die verbond; geen positiewe gebruik van die formules wanneer dit met die vreemde nasies in verband gebring word nie; 'n onlosmaaklike band met die aankondigings van Jahwe se magtige dade in die geskiedenis; ens. Tog is daar ook 'n mate van steurende diskontinu'iteit tussen die formules in Esegiel en Eksodus: die profesiee wat telkens herhaal dat Israel juis binne die oordeel "sal weet dat Ek Jahwe is". Dit behels 'n radikale omkeer van die bestaande gebruik (Carley); omdat daar elders in die Bybel slegs voorbeelde is waar die erkenningsformules in 'n positiewe manier ten opsigte van Israel uitgespreek word.