The story of the Tower of Babel (Gen 11: 1-9) has been interpreted in various ways down through the centuries. However, most commentators have ignored the genre of the text, and have not sought to interpret it within its mythological framework - therefore most interpretations are nothing short of babble. A working text is ascertained, and the complexity of the text investigated. The text is then identified as 'myth': within its mythological framework the tower is seen as a temple linking heaven and earth, ensuring the continuation of the royal dynasty (i e 'making a name'). When used by the Yahwist Levites during the Babylonian Exile, our story was inserted in the great Pre-History as polemic against the Babylonian concept of creation, temple, and dynasty; and served as both a warning and an encouragement to the Exiles. The post-exilic Priestly Writer re-interpreted our story as a warning to the returning exiles that their society, and their temple, should be reconstructed as YHWH determines. Interpreting the story as myth enables it, finally, to speak clearly into our context today, especially that of South Africa. / Biblical and Ancient Studies / D. Th. (Old Testament)

John 21 tells of the “miraculous draught of fishes.” The disciples fish all night and catch nothing. In the morning, they fail to recognize Jesus on the shore, instructing them to cast their net again. After an amazing catch and subsequent breakfast, Jesus thrice questions Peter’s love and commissions him to “feed my sheep.” Using Narrative Criticism, this study examines this recognition scene, specifically in light of recognition scenes in Genesis. Previous work used primarily Greco-Roman texts to analyze Johannine recognition. This study adds the Hebraic perspective, asking, “How would a reader, well acquainted with Genesis, understand recognition in John 21?” This study labels characters who withhold recognition from others as “manipulators,” and argues that biblical recognition can be understood within a context of “manipulation.” It proposes a taxonomy of manipulation with six narrative kernels. This yields four patterns gleaned from Genesis: 1) Manipulation narratives are focused around chosen leaders—manipulators—undergoing a character development process; 2) These manipulators disempower others while empowering themselves for gain; 3) Genesis manipulation stories often contain evocative déjà vu motifs: repetitive words and themes connecting the units, reinforcing the story, and sometimes haunting manipulators; 4) Manipulators are often “counter-manipulated” in a reciprocal manner ironically similar to their own previous behavior. This may correct and transform the manipulator. The taxonomy and patterns are applied to John 21:1-19 as a lens for a new reading. The study also examines Greek diminutives in John 21, which enhances the reading. This reading characterizes Peter’s earlier behavior in John 18 as manipulative, when he withheld his identity three times. When the disciples go aimlessly fishing in John 21, Jesus actively withholds his identity in ironic counter-manipulation, mirroring Peter’s earlier denials. The disciples’ lack of recognition underscores their dullness, especially Peter’s. Jesus’ three questions to Peter continue the ironic counter-manipulation, paralleling Peter’s earlier three denials. Finally, Jesus predicts Peter will glorify God in his death, indicating his future turn toward ideal discipleship. / New Testament / D. Th. (New Testament)

The story of the Tower of Babel (Gen 11: 1-9) has been interpreted in various ways down through the centuries. However, most commentators have ignored the genre of the text, and have not sought to interpret it within its mythological framework - therefore most interpretations are nothing short of babble. A working text is ascertained, and the complexity of the text investigated. The text is then identified as 'myth': within its mythological framework the tower is seen as a temple linking heaven and earth, ensuring the continuation of the royal dynasty (i e 'making a name'). When used by the Yahwist Levites during the Babylonian Exile, our story was inserted in the great Pre-History as polemic against the Babylonian concept of creation, temple, and dynasty; and served as both a warning and an encouragement to the Exiles. The post-exilic Priestly Writer re-interpreted our story as a warning to the returning exiles that their society, and their temple, should be reconstructed as YHWH determines. Interpreting the story as myth enables it, finally, to speak clearly into our context today, especially that of South Africa. / Biblical and Ancient Studies / D. Th. (Old Testament)

John 21 tells of the “miraculous draught of fishes.” The disciples fish all night and catch nothing. In the morning, they fail to recognize Jesus on the shore, instructing them to cast their net again. After an amazing catch and subsequent breakfast, Jesus thrice questions Peter’s love and commissions him to “feed my sheep.” Using Narrative Criticism, this study examines this recognition scene, specifically in light of recognition scenes in Genesis. Previous work used primarily Greco-Roman texts to analyze Johannine recognition. This study adds the Hebraic perspective, asking, “How would a reader, well acquainted with Genesis, understand recognition in John 21?” This study labels characters who withhold recognition from others as “manipulators,” and argues that biblical recognition can be understood within a context of “manipulation.” It proposes a taxonomy of manipulation with six narrative kernels. This yields four patterns gleaned from Genesis: 1) Manipulation narratives are focused around chosen leaders—manipulators—undergoing a character development process; 2) These manipulators disempower others while empowering themselves for gain; 3) Genesis manipulation stories often contain evocative déjà vu motifs: repetitive words and themes connecting the units, reinforcing the story, and sometimes haunting manipulators; 4) Manipulators are often “counter-manipulated” in a reciprocal manner ironically similar to their own previous behavior. This may correct and transform the manipulator. The taxonomy and patterns are applied to John 21:1-19 as a lens for a new reading. The study also examines Greek diminutives in John 21, which enhances the reading. This reading characterizes Peter’s earlier behavior in John 18 as manipulative, when he withheld his identity three times. When the disciples go aimlessly fishing in John 21, Jesus actively withholds his identity in ironic counter-manipulation, mirroring Peter’s earlier denials. The disciples’ lack of recognition underscores their dullness, especially Peter’s. Jesus’ three questions to Peter continue the ironic counter-manipulation, paralleling Peter’s earlier three denials. Finally, Jesus predicts Peter will glorify God in his death, indicating his future turn toward ideal discipleship. / New Testament / D. Th. (New Testament)

The Joseph narrative (Gn 37-50) has fascinated scholars since the discovery of sources in the Pentateuch. However, it was Gerhard von Rad (1901-1971) who opened scholars’ eyes to the wisdom current in the narrative. In recent years, narrative criticism became an important exegetical toll to analyze biblical stories. The dissertation makes use of the “quinary scheme” which narrative critics identified in some story plots since this scheme fits the plot of the Joseph narrative like a glove. There is an “initial situation”, a “complication”, a “transforming action”, a “denouement” and a “final situation”. However, the dissertation also takes the Israelite understanding of wisdom into account in assessing whether the different characters acted in a responsible or irresponsible way. Each of the sections of the plot is scrutinized to see how the different characters behave and to judge whether that behaviour can be classified as responsible in a wisdom sense. / Biblical and Ancient studies / M. Th. (Old Testament)

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: This research evaluates and explores the problem of How stories of the beginning impact on the theological understanding of human dignity in relation to Genesis 6:1-4. 1. In this thesis, the first chapter was conducted through a literature study of existing research and current materials which include general articles, monographs and other related materials. It is argued that the stories of the beginning have much impact on the culture of honour and shame in understanding human dignity in southern Kaduna. 2. In the second chapter, the concepts of honour and shame were regarded as reciprocal terms that are defined in webs. As such, semantic fields were used to define and analyse the different views on honour and shame especially from the perspectives of the ancient Near East and Old Testament. 3. In the third chapter, the stories of beginning among the Atyap and their neighbours were related as significant for understanding right and wrong, and identity formation for human dignity and self-respect. 4. Notably in the fourth chapter, honour and shame in narratives are not merely important to the individual but also to the family, clan and tribe. Due to its implication, people worked hard to achieve honour or respect which is mostly bestowed as titles of repute on people. It is established from the creation narratives that Genesis 1-3 has been considered for human dignity research in the past but it is equally important to look at the neglected evidence in Genesis 6:1-4. 5. In the fifth chapter, an exposition of Genesis 6:1-4 was carried out to illustrate the idea of honour from the story about the בְנֵי־הָאֱלֹהִים who disrespectfully married the daughters of Cain. The honourable נְּפִלִים and גִברִֹים were interpreted as the sons of Seth who were active, living and had the likelihood of falling into such temptations. The prospect of giants, ―men of name‖ and ―heroes of renown‖ meekly stooping low to the shameful women was unthinkable at that time; as such, a picture of utter disrespect is painted from different angles. 6. In the sixth chapter, the culture of honour and shame required that so much effort be exerted daily on the populace in order to achieve respect. It was recommended that the Old Testament stories of the beginning remained noteworthy for the stories, ethnic groups and languages of southern Kaduna. Essentially, with respect to our question and hypotheses, honour and shame in Old Testament and ancient Near Eastern stories of the beginning facilitated the understanding of southern Kaduna stories. In view of the fact that everyone desires to be important, the notion of honour and shame became the scale for evaluating respect and value. It was equally useful for appreciating human dignity and not just as a tool of entertainment or for promoting cultural heritage, religious/ethical teaching and community interaction. It was concluded that unfamiliar cultures such as those of southern Kaduna can be useful as case studies for Old Testament research in the future and that scholars could focus on such neglected regions. In this research on honour and shame, we have also uncovered a fresh picture of the recreation of the earth and a new beginning of humankind from the story of the בְנֵי־הָאֱלֹהִים in Genesis 6:1-4. / AFRIKAANSE OPSOMMING: Hierdie ondersoek evalueer die probleem wat verband hou met die vraag: Hoe word die begrippe van eer en skaamte uitgebeeld in die verhale oor die begin in suidelike Kaduna kulture en watter rol speel dit binne die handhawing van menswaardigheid in Genesis 6:1-4. 1. Die eerste hoofstuk word ingelei deur 'n literatuurstudie oor joernaalartikels, monografië en ander verwante materiaal. Daar word geargumenteer dat die verhale oor die begin respek in die vorm van eer en skaamte veronderstel en dat dit belangrik is vir die verstaan van menswaardigheid in die kulture van suidelike Kaduna. 2. In die tweede hoofstuk word die begrippe van eer en skaamte as wederkerige begrippe gedefinieer. Semantiese velde is gebruik om die betekenisnuanses van eer en skaamte vanuit ou Nabye Oosterse en Ou-Testamentiese perspektiewe te definieer en te analiseer. 3. Die derde hoofstuk ondersoek die verhale oor die begin wat deur die Atyap en hulle bure oorvertel word en wat as betekenisvol beskou word vir die begrip van reg en verkeerd, sowel as identiteitsvorming en menswaardigheid. 4. Van besondere belang is die vierde hoofstuk waar eer en skaamte se implikasies vir individue, families, sibbes en stamme uitgespel word. Die meeste mense streef na eer as vorm van respek wat veral in die titels en reputasies van mense gereflekteer word. Navorsing oor die skeppingsverhale het aangetoon dat Genesis 1 – 3 baie klem in die verlede ontvang het wanneer menswaardigheid ondersoek is; terwyl die afgeskeepte Genesis 6:1-4 weinig onder die akademiese soeklig geval het. 5. Die vyfde hoofstuk bestaan uit 'n eksegetiese ondersoek van Genesis 6:1-4 wat aantoon dat eer en skaamte betrokke is by die beskrywing van die seuns van God wat op 'n oneervolle manier met die dogters van Kain trou. Eer en skaamte is ook betrokke in die beskrywing van die Nefilim en die Giborim, wat gesamentlik as die seuns van Set verstaan word. Daar bestaan dus 'n teenstelling tussen die eerbiedwaardige reuse, manne van naam en helde met reputasie en die oneerbiedige omgang met die vroue van die aarde. 6. In die sesde hoofstuk word omskryf hoe daar 'n kultuur van eer en skaamte gevestig word ten einde respek af te dwing en menswaardigheid te handhaaf. Hierdie studie het vasgestel dat eer en skaamte van deurslaggewende belang is vir die verstaan van die verhale oor die begin in Kaduna, die ou Nabye Ooste en die Ou Testament. Die algemene strewe na belangrikheid maak eer en skaamte belangrike aspekte van 'n verwysingsraamwerk in terme waarvan respek en waardes beoordeel word. In dieselfde asem moet genoem word dat eer en skaamte 'n nuwe waardering vir menswaardigheid moontlik maak. Onbekende kulture soos die in suidelike Kaduna bied ook nuttige perspektiewe wat konstruktief in Ou-Testamentiese studie benut kan word – die rol van eer en skaamte in die interpretasie van die seuns van God in Genesis 6:1-4 is 'n goeie voorbeeld daarvan.

Thesis (MPhil (Ancient Studies. Centre for Bible Interpretation and Translation in Africa))--University of Stellenbosch, 2007. / Reading the creation narratives in Genesis 1 and 2, one encounters two totally different renditions. The two creation narratives agree that God created the universe and that God blesses his creation in abundance. But why did the Hebrews need two creation stories so different in style? Gen. 1-2:4a seized my interest and I wanted to explore not only the milieu in which it was written, but also to read it against the creation narratives of the ancient Near East. The research was done religioushistorically. An insight had to be gained in the function and role of mythology within a cultural system and after distinguishing between folk sagas, legends and myths, different types of myths, as well as some perspectives on myths had to be investigated. Creation themes such as creation by birth, by struggle or victory, by action or activity as well as creation through the spoken word were encountered in the various creation narratives studied. Ancient Near East cosmogonies such as the variety of Egyptian cosmogonies, as well as Mesopotamian creation epics have been considered. Hittite myths were also considered, but here the result was the discovery of an extended pantheon with virtually no creation references. Thereafter I have concentrated on the cosmogony of the Hebrew Bible and the position, structure and understanding of Gen. 1-2:4a. Most creation stories revert to bloody violence between the gods. The God of the Hebrews is a God of order – from chaos he creates more than order, he creates beauty. The subsequent survey of the conception of humankind in the near Ancient East, proved to be varied as well as interesting, some with remarkable parallels. My interest was extended to placing the creation narrative of Gen. 1-2:4a in the modern era, by attempting to gain insight into the “Big Bang” theory, as well as Creationism and Evolution movements. Many motives were deducted by the research, but the idea of God creating in a “Godly” manner (bārā') and not merely give order to pre-created creations through struggle was unique. Human beings were created as the pinnacle of creation, and made to live in a relationship with their Creator.

Thesis (DTh (Old and New Testament))--University of Stellenbosch, 2007. / This dissertation has explored the Biblical basis for a redefinition of stewardship, and has done so in the light of land ownership customs and ethos in some parts of Africa. It has employed a postcolonial hermeneutics in interpreting Genesis 1:26-28 using also a functional equivalence approach in its translation and exegesis. In chapter one the conceptual scheme is outlined, while providing a highlight of the problem, the hypothesis, the methodology and various definitional terms which feature in the discussion. In chapter two various scholarly views are examined in order to critically assess the criteria for either a humans-above-nature or humans-in-partnership-withnature mindset. The implications of such divergent views have been critically examined. In the third chapter views of African scholars were brought to bear on gerontocracy which has transcended pre-colonial, colonial and post-colonial economic and political influences and has sustained an ongoing cultural practice of a “giraffe principle” of stewardship, land ownership and use. In the fourth and fifth chapter, the use of a postcolonial critical hermeneutics in interpretation is rationalised. A functional equivalence approach in translating our pericope into Ogba is used, and then re-read using a postcolonial critical hermeneutics. The imago Dei and the cultural mandate which goes with it has been re-interpreted in line with a hermeneutics that is humane and sensitive to a post-colonial context. In the sixth chapter a redefinition of stewardship has been attempted, using the fruits of our close reading, functional translation, and the cultural perceptions derived from our empirical research. In the final chapter, a conclusion has been drawn to show how this study contributes to a new appreciation of the concept of stewardship when applied to land ownership and use especially when humans are properly located in a relationship with God and with nature that is ongoing.

This is a study of the supergene mineralogy of the San Xavier West mine located in the Pima mining district, Pima County, Arizona. The number and composition of secondary species collected are found to be closely related to the relative amounts of the various primary minerals and to the manner in which they were emplaced in the host rock. Supergene mineral species were selected that appeared to be in equilibrium with their environment, and certain assumptions are made concerning the stability fields of these minerals. The equilibrium conditions in most cases can be narrowed and often closely defined by combining the stability fields of several secondary minerals. On this basis, two acid environments and one alkaline environment are found to exist and are separable on the basis of mineralogy. The fields of chalcanthite and melanterite define a highly acid environment while those of goslarite and malachite define an environment of lower acidity. The association of calcite, rosasite, hemimorphite, and malachite indicate an alkaline environment. The acidity of the environments is principally determined by the amount of pyrite present, and pH may be lower than 3 if pyrite is abundant and reactive carbonate material lacking. Also, knowledge of stability relations allowed the history of enrichment and subsequent oxidation to be followed in a case where a transitional species had been removed from reaction by inclusion with gypsum.

This thesis presents briefly the geology of the Cerro de Pasco district to acquaint the reader with the general geological setting of the district. A study of ore controls for a typical lead-zinc replacement body at the world famous Cerro de Pasco mine in Peru, 102 km northeast of Lima, was undertaken for purposes of better understanding. The particular body selected, the San Alberto Ore Body, occurs as a northeast extension of a main mass of pyrite, known as the "pyrite body", and is enclosed in Triassic- Jurassic limestone. Primary ore controls were determined to be a "Y"-like intersection formed by NS Longitudinal Faulting with a NE striking bedding fault. Resultant brecciation created the necessary permeable conditions whereby ore fluids were channeled away from the pyrite body into the limestone for ore emplacement. Three phases of hydrothermal rock alteration were identified as silicic alteration, chloritic alteration and an outer zone of bleaching and recrystallization. One peculiarity is found in the mineral composition of the silicic alteration, and a hypothesis is presented to explain it. The paragenetic sequence given for hypogene and gangue minerals was determined from the examination of more than 150 thin and polished sections.