Thesis (MPhil)--Stellenbosch University, 2003. / ENGLISH ABSTRACT: Essenism is, according to the data being discussed in this thesis, closely associated with the Dead Sea Scrolls material and had alienated itself from Second Temple Judaism as manifested through both Pharisaism and Sadduceanism. The problem that presents itself is the fact that Essenism is sometimes seen, with Pharisaism and Sadduceanism, as one of the three major trends within Second Temple Judaism, albeit schismatic in origin and nature. With Sadduceanism deriving its authority from the Temple and written Torah, and with Pharisaism its authority from both the written Torah as well as the oral tradition of the Sages, this thesis attempts to determine the criteria to be applied to cults of the Second Temple period in order for them to be classified as being Judaic. This is done in order to be able to establish what, in their own minds, set the Essenes apart from the other two prominent groups. That their motivation for exclusiveness must have been very strong becomes clear through the fact that, in their writings, the Essenes did not see themselves as just another group within Judaism, but as the only true and legitimate group. The ultimate aims of this thesis therefore are, firstly to find out exactly what constituted mainstream Second Temple Judaism according to certain historical and religious factors as well as Judaic ha/achic interpretation. Secondly, the thesis attempts to ascertain if Essenism met the determined criteria to be regarded as part of mainstream Judaism, and if not, if it can be regarded as sectarian Judaism, or as a separate religion altogether. In view of all the abovementioned criteria discussed, the probable conclusion would be that the sectarians from Qumran never thought of themselves as anything other than Jews within the ha/achic tradition, even though it may have been a ha/acha that may in certain respects have radically deviated from that of their fellow Jews. They can therefore rightly be regarded as part of the Judaic tradition of the Second Temple period. / AFRIKAANSE OPSOMMING: Essenisme is, volgens die data bespreek in hierdie tesis, nou geassosiëer met die materiaal van die Dooie See Rolle, en die eksponente daarvan het hulself vervreem van Tweede Tempel Judaïsme soos gemanifesteer deur beide Fariseïsme en Sadduseïsme. Die probleem wat homself voordoen, is dat Essenisme, saam met Fariseïsme en Sadduseïsme, somtyds gesien word as een van die drie hoofstrominge binne Tweede Tempel Judaïsme, alhoewelskismaties van aard. Met Sadduseïsme wat sy outoriteit aan die Tempel en geskrewe Tora ontleen, en Fariseïsme sy gesag van beide die geskrewe Tora en die mondelinge tradisie van die Wyses, probeer hierdie tesis die kriteria bepaal wat toegepas kan word op kultusse van die Tweede Tempel tydperk, om sodoende as Judaïsties geklassifiseer te kan word, al dan nie. Dit word gedoen om vas te stel wat, in hul eie oë, die Esseners onderskei het van die ander twee prominente groepe. Uit hul geskrifte kan 'n mens aflei dat die Esseners se dryfveer vir eksklusiwiteit baie sterk moes gewees het, aangesien hulle hulself nie net as nog 'n verdere groep binne die Judaïsme gesien het nie, maar in der waarheid as die enigste ware en legitieme groep. Die uiteindelike doel van hierdie tesis is dus eerstens, om vas te stel presies wat verstaan kan word as Tweede Tempel Judaïsme, aan die hand van sekere historiese en religieuse faktore, asook ha/aehiese interpretasie. Tweedens, probeer dit vasstelof Essenisme aan die vasgestelde kriteria voldoen het om as deel van die hoofstroom Judaïsme gesien te kan word, en indien nie, of dit gesien kan word as sektariese Judaïsme, of as 'n heeltemal aparte godsdiens. In die lig van al die bogemelde bespreekte kriteria, sal die waarskynlike gevolgtrekking wees dat die sektelede van Qumran hulself nooit gesien het as enigiets anders as Jode binne die ha/aehiese tradisie nie, alhoewel dit 'n ha/aeha was wat in sekere opsigte radikaal verskil het van die van hul mede-Jode. Hulle kan gevolglik met reg gesien word as deel van die Judaïstiese tradisie van die Tweede Tempel tydperk.

Text in Afrikaans / Die proefskrif ondersoek die funksie van fonteine en putte in die religie van ou Israel. Die religie van die Hebreeuse Bybel word tradisioneel beskryf as 'n historiese religie waarin Jahwe, die god van Israel, fundamenteel gemoeid is met die verlossing van sy volk in die gang van die geskiedenis, terwyl die wêreld van die natuur van marginale belang is. Dit is egter duidelik dat die natuur in die vorm van haar grondwaterbronne 'n belangrike rol in ou Israel se leefwerêld gespeel het, nie alleen as lewegewende bronne in die droē fisiese Palestynse landskap nie, maar ook in hulle narratiewe en simboliese wêrelde. Fonteine en putte was kultiese plekke en heilige ruimtes waar teofanieē plaasgevind het, konings gekroon is, regsgedinge gevoer is, voorvadergeeste opgeroep is en die nageslag van ou Israel verseker is toe die voorvaders hulle toekomstige bruide by putte ontmoet het. Deur middel van die ou Nabye Oosterse ikonografie as hulpwetenskap in die interpretasieproses, is gevind dat die rede vir die sakrale waarde wat aan die waterbronne geheg is, opgesluit is in ou Israel se kosmologie wat hulle met hulle mitologies-gesinde en natuurvererende bure gedeel het. Daarvolgens ontspring fonteine uit die kosmiese onderaardse oeroseaan om lewe en vrugbaarheid te bring aan alles wat lewe. Die beeld het daartoe aanleiding gegee dat fonteine en putte metafories vir vroulike seksualiteit en vrugbaarheid gedien het. Die waterbronne tree ook as draers van hoop op. In verhale oor die wonderbaarlike ontstaan van fonteine in die wildernis deur lewensonderhoud aan die Israetiete tydens hulle woestynomswerwinge te voorsien. Ons kan met sekerheid aanneem dat ou Israel hulle watergate as lokaliteite van integrasie, sin en orde teen die aanslae van die chaosmagte ervaar het. Deur die eeue het die mensdom nagedink oor eksistensiele kwessles soos lewe en dood, vrugbaarheid en steriliteit, die redes vir rampe en oor wat die toekoms inhou. Dit is ten diepste religieuse vrae wat die vervloe bybelskrywers vir hulle tyd en omstandighede aangespreek het deur 'n refigurasie van Palestina se waterbronne. Grondliggend aan hierdie studie as 'n herevaluering van die natuur in die Hebreeuse Bybel om menslike wesens as deel van die natuur op te stel en nie as staande bo die natuur nie. / The dissertation investigates the function of springs and wells in the religion of ancient Israel. The religion of the Hebrew Bible has traditionally been descibed as a historical religion in which Yahweh, the god of Israel, was fundamentally concerned with the salvation of Yahweh's people In history in which the world of nature is of marginal interest. However, it is evident that nature in the form of its groundwater sources played an important role, not only as life giving sources in the arid physical environment of Palestine, but also in their narrative and symbolic worlds. Springs and wells served as cultic centres and sacred places where theophanies took place, kings were crowned, lawsuits conducted, ancestral spirits conjured up and the future progeny of Israel was ensured when patriarchs betrothed their future brides at wells. By means of ancient Near Eastern iconography as an interpretation aid, this study finds the reason for the sacred value attributed to groundwater sources in the cosmology of ancient Israel which she shared with her mythically-minded and nature-worshipping neighbours. Springs were believed to arise from the cosmic subterranean ooean to bring life and fertility to all living things. This image caused springs and wells to serve as metaphor of female sexuality and fertility. They also act as agents of hope in stories of miraculous springs in the desert which provide sustenance during the Israelites' desert wanderings. We can safely conclude that ancient Israel experienced their springs and wells as localities of integration, meaning and order amidst the threatening forces of chaos. Through the ages humankind reflected on existential questions regarding life and death, fertility and sterility, the reasons for disasters and what the future holds. These are profoundly religious questions addressed by the biblical authors for their time and circumstances by implementing a refiguration of the groundwater sources of Palestine. Ultimately this study serves to re-evaluate nature in the Hebrew Bible and to construe human beings not as standing above nature, but as part of nature. / Religious Studies and Arabic / D. Litt. et Phil. (Religious Studies)

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.

Doctorat en philosophie et lettres / info:eu-repo/semantics/nonPublished

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)

This dissertation on "Archaeology and the Israelite Cult" covers a period of ca. I 000 years, dating from the time of the Hebrew patriarchs ca.l950 B.C.E. to the end of the monarchy which is given as ca. 950 B.C.E. The archaeological findings are related to five significant and major excavation sites in Palestine which have been found to embrace the time span under consideration and point in many ways to the practice of the Israelite or Canaanite cult. These five sites are:- a) The Bull Site b) Kuntillet Ajrud c) The Fortress- Sanctuary at Arad d) Shechem e) Megiddo The writings of the Israelite cult are scant and commence mainly with the patriarchs. The time of Abraham and his recognition of a monolatrous god. The beginning of the complex Y ahwistic cult introduced by Moses in the Sinai Desert, following Israelite escape from Egypt. The Israelite cultic practices, which are now considered to be syncrestic, are discussed where they relate to biblical texts and archaeological findings of confirmation. / Biblical and Ancient Studies / M.A. (Biblical Studies)

Text in Afrikaans / Die verhandeling behels 'n holistiese benadering tot die geskiedenis van die Israelitiese stamme/clans gedurende die 'tyd van die Rigters' (soos in die Ou Testament gereflekteer). Na my mening het 'n holistiese benadering die potensiaal om 'n meer komprehensiewe beeld van die 'Rigtertyd' te verkry. 'n Vierledige ondersoek na die situasie van die Israelitiese stamme/clans word daarom aan die hand van die politieke konteks, die sosio-kulturele en ekonomiese situasie, die godsdienstig-ideologiese aspek en die literere dimensie gedoen. In die laaste hoofstuk is daar gepoog om die verskillende dimensies op mekaar te betrek. Opsommend kan gese word dat byna alle aktiwiteite gedurende hierdie periode ongestruktureerd en sonder orde was, dit wil se daar was anargie in die Beloofde Land. · Elkeen het gedoen wat reg was in sy eie oe' (Rgt 21 :25). / This dissertation deals with a holistic approach towards the history of the Israelite tribes/clans throughout the 'period of the Judges' (as referred to in the Old Testament). In my opinion, a holistic approach has the potential to offer a more comprehensive analysis of the 'period of the Judges'. A fourfold investigation into the situation of the Israelite tribes/clans is carried out involving the political context, the socio-cultural and economic situation, the religious-ideological aspect and the literary dimension. In the last chapter an attempt is made to integrate the different dimensions. To conclude, it can be said that nearly all phenomena in the tribal period was characterized by a lack of structure or order, in other words, there was anarchy in the Promised Land. 'Everyone did what was right in his own eyes' (Jdg 21 :25). / Biblical and Ancient Studies / M.A. (Bybelkunde)

Thesis (MPhil (Dept. of Ancient Studies) -- University of Stellenbosch, 2005. / This thesis sets out to examine, as far as possible within the constraints of a limited study such as this, the nature of the Jewish protest movement against the occupation of their homeland by the Roman Empire in the years after the territory had become a direct province of the Empire. These protests were mainly instigated by and initially led by Jewish peasants who experienced the worst aspects of becoming a part of the larger Roman world.

Thesis (MA)--Stellenbosch University, 2002. / ENGLISH ABSTRACT: This study looks at a watershed period in the history of Judaism. In 175 B.C.E. a group of Jews sought to break Judaea out of the isolation in which it had stood since the Persian period. They wished to develop closer ties with their neighbours in Coele-Syria and Phoenicia and the Greek world in general. Since the Persian period the people of Judaea had been governed by high priests according to the 'ancestral laws' i.e. the Torah and its interpretation by Ezra. This 'ancestral law' had been confirmed as binding on all Jews by Antiochus III in his decree of 198 B.C.E. In order to move beyond the restrictions placed on contact between Jews and other peoples, it would be necessary to have the political status of Judaea changed. A change of political status could only be brought about by the king or one of his successors. In 175 B.C.E. a group of Jews requested Antiochus IV to permit them to transform Judaea from an ethnos into a polis. He agreed and the transformation was begun. It is these events of 175 B.C.E. that form the base of this study. The writer uses the model of Cultural Anthropology to form a framework in which these and subsequent events can be analysed. In this way we can get a better understanding of how events progressed. How a political reform ended in a religious suppression and persecution and finally a successful revolt against the Seleucid kingdom. The Torah and its interpretation stood at the center of Jewish life. Each group interpreted the law in their own way and understood events in relation to this interpretation. Therefore no analysis of this period can be undertaken without taking the law and its various interpretations into account. The law is the thread that holds all facets of this work together. / AFRIKAANSE OPSOMMING: Hierdie studie handeloor 'n tydperk van waterskeiding in die geskiedenis van die Judaïsme. In 175 ve. wou 'n groep Jode in Palestina wegbreek uit die isolasie waarin hulle hulleself bevind het sedert die oorname deur die Persiese ryk. Hulle wou graag nouer bande met hulle buurstate en die Griekse wêreld aanknoop. Sedert die Persiese tydperk is die mense van Juda deur hëepriesters regeer, volgens die 'voorvaderlike wette', dws die Torah en sy vertolking volgens Esra. Alle Jode was gebind deur hierdie 'voorvaderlike wette' deur Antiogus III se dekreet van 198 ve. Indien die mense die beperkings teen kontak met ander volke sou wou ophef, sou dit nodig wees om die politieke status van Juda te verander. Net die koning of een van sy opvolgers kon die politieke status van Juda verander. In 175 ve. word Antiogus IV deur 'n groep Jode gevra om verlof om Jerusalem in 'n Griekse polis te omskep. Hy het ingestem en die omskepping het begin. Hierdie gebeurtenisse van 175 ve. vorm die basis van hierdie studie. Die skrywer gebruik die kutuur-antropologiese teoretiese model as raamwerk vir die ontleding van hierdie en opvolgende gebeurtenisse. Hierdie model stelons in staat om die ontwikkelinge in Juda beter te verstaan en meer spesifiek 'n antwoord op die volgende vraag te kry: "Hoekom het politieke hervorming tot godsdienstige verdrukking en vervolging aanleiding gegee en in die finale instansie tot 'n suksesvolle opstand teen die Seleukied koninkryk gelei?" Die Torah en sy vertolking het die sentrum van die Joodse lewe gevorm. Elke groep in Juda het die 'wet' op sy eie manier vertolk en ontwikkelinge in verband daarmee probeer verstaan. Daarom is dit nie moontlik om hierdie tydperk te bestudeer sonder 'n erkenning van die waarde van die 'wet' en sy verskillende vertolkings nie. Die 'wet' is die goue draad wat hierdie studie byeen hou.

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.”