No abstract available / Dissertation (MA (Biblical and Religious Studies))--University of Pretoria, 2008. / Biblical and Religious Studies / unrestricted

This thesis contains descriptions and definitions of the Iron Age Proto-Aeolic capitals from Israel - Palestine area. The modern area, which my materials cover is Israel and Jordan. The time period of the capitals is between the 9th century BC and the late 8th or the beginning of the 7th century BC. Attention has been put on issues of typological characteristics, usage and time periods of the capitals and how this, through the new examples, described here for the first time, created a new typology and usage for the Proto-Aeolic capitals.

Submitted by Noeme Timbo (noeme.timbo@metodista.br) on 2018-03-19T18:00:04Z No. of bitstreams: 1 Elcio Mendonca.pdf: 11467669 bytes, checksum: b8abc5621c00adfdcfdd62778b689780 (MD5) / Made available in DSpace on 2018-03-19T18:00:04Z (GMT). No. of bitstreams: 1 Elcio Mendonca.pdf: 11467669 bytes, checksum: b8abc5621c00adfdcfdd62778b689780 (MD5) Previous issue date: 2017-06-09 / Fundação de Amparo à Pesquisa do Estado de São Paulo - FAPESP / This research aims to analyze the Omride Dynasty as the founder of the first independent state of Israel in the ninth century BCE. This was the only time in history that Israel rules completely independently. Instead of being dominated, it was Israel who dominated. The kings of the Omride Dynasty expanded their territory, reaching the shores of the Mediterranean Sea, southern Syria, Transjordan and dominating over Judah. The founding of Samaria by Omri was the beginning of the first Israelite state. Omri built the city and made great works by uniting various architectural aspects and innovating with others, in a way that formed an architectural model for all buildings omridas by the vast territory. Northern Israel has all the characteristics of a developed state, according to the theories of the establishment of the states of Childe and Liverani. Sumptuous palaces, public and administrative buildings, specialized labor, collection of taxes, temples, surplus production, industries, body of scribes and developed writing. Judah had none of this, on the contrary, during the ninth century BCE, was small and without resources. Judah only becomes a developed state in the eighth century BCE, after Israel North was undone by the Assyrians. But despite all this, the Omride Dynasty is seen with the worst, most sinful and most perverse of all, its kings, especially Omri and Ahab, are evaluated in the biblical narratives, as the worst kings of Israel. This is because the history of Israel as we have it in the Bible was edited and compiled by Judah, when Northern Israel was destroyed, this favored Judah in biblical history. This research intends to do the opposite way, understanding the history of Israel from Northern Israel. And for that, the method used will be the exegetical analysis and the analysis of the archaeological findings. Exegesis with archeology to unravel the history of northern Israel from the ninth century BCE, which was not told in the biblical texts. For this, study visits were carried out in almost all the sites analyzed in this research (sites of Israel, Palestine and Jordan), excavations were also carried out at the archaeological site of Tel Megiddo (2016), with archaeologist Israel Finkelstein, one of the references of this search. As for the results, Israel North was in fact the first Israeli state, and the only one in all of Israel's history to exist and govern independently. The vast territory dominated by the Omride Dynasty is practically the same as the United Monarchy of David and Solomon. There is a strong possibility that the idea of the United Monarchy came from the memories of a powerful, prosperous and extensive kingdom that ruled North and South, Transjordan, and reached Syria, which had strong trade links with the Phoenician. At last, the only kingdom that did all this, was the one of the omrida dynasty. / Esta pesquisa tem por objetivo analisar a dinastia omrida como a fundadora do primeiro Estado independente de Israel, no séc. IX AEC. Este foi o único momento da história que Israel governa de modo totalmente independente. Ao invés de ser dominado era Israel quem dominava. A dinastia dos reis omridas expandiu seu território alcançando a costa do mar Mediterrâneo, o sul da Síria, a Transjordânia e dominando sobre Judá. A fundação de Samaria por Omri foi o início do primeiro estado israelita. Omri edificou a cidade e realizou grandes obras unindo vários aspectos arquitetônicos existentes e inovando com outros, de forma que formou um modelo arquitetônico para todas as construções omridas pelo vasto território. Israel Norte possui todas as características de um estado desenvolvido, conforme as teorias de formação dos estados de Childe e Liverani. Palácios suntuosos, edifícios públicos e administrativos, mão-de-obra especializada, cobrança de tributos, templos, produção excedente, indústrias, corpo de escribas e escrita desenvolvida. Judá não possuía nada disso, ao contrário, durante o séc. IX AEC era pequeno e sem recursos. Judá se tornou um estado desenvolvido somente no séc. VIII AEC, depois que Israel Norte foi destruído pelos assírios. Mas apesar de tudo isso, a dinastia omrida é vista com a pior, mais pecadora e mais perversa de todas, seus reis, principalmente, Omri e Acab são avaliados nas narrativas bíblicas como os piores reis de Israel. Isso porque a história de Israel como a temos na Bíblia, foi editada e compilada por Judá, quando Israel Norte já não existia, isto favoreceu Judá na história bíblica. Esta pesquisa pretende fazer o caminho inverso, entender a história de Israel a partir de Israel Norte. E para isso, o método utilizado será a análise exegética e a análise dos achados arqueológicos. A exegese com a arqueologia para desvendar a história de Israel Norte do séc. IX AEC, que não foi registrada nos textos bíblicos. Para isso, foram realizadas visitas de estudo em quase todos os sítios analisados nesta pesquisa (sítios de Israel, Palestina e Jordânia), também foram realizadas escavações no sítio arqueológico de Tel Megiddo (2016), com o arqueólogo Israel Finkelstein, um dos referenciais desta pesquisa. Quanto aos resultados, Israel Norte, no período da dinastia omrida, de fato foi o primeiro estado israelita e o único de toda a história de Israel a existir e governar de forma independente. O vasto território dominado pela dinastia omrida é praticamente o mesmo da Monarquia Unida de Davi e Salomão. Há grande possibilidade de que a ideia de Monarquia Unida tenha vindo das memórias de um reino poderoso, próspero e extenso que governou o Norte e o Sul, a Transjordânia e chegou até a Síria, que tinha fortes ligações comerciais com a Fenícia. Enfim, o único reino que fez tudo isso foi o da dinastia omrida.

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)

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)