Detta examensarbete har genomförts på uppdrag av CBI Betonginstitutet. Handledare till examensarbetet har varit professor Johan Silfwerbrand från CBI och examinator Per Roald från Kungliga Tekniska Högskolan i Haninge.  Idag är betong ett byggmaterial som används i stor omfattning tack vare sin beständighet, miljövänlighet och lönsamhet. Betong hittar man i både gamla och nyproducerade konstruktioner. Även med bra egenskaper kan betong vara ofullkomlig när den prepareras på fel sätt.  För att underlätta gjutning och arbetbarhet av betong användes förut i många fall mycket vatten och detta resulterade i att beständigheten på betong försämrades. De flesta gamla betongkonstruktionerna är nu i stort behov av renovering. Det synliga beviset kan vara spricknärvaro på ytan och detta kan ha följd att vatten tränger in och orsakar bland annat frost- och saltangrepp samt korrosion i armering. Betong som är skadad eller sliten kan behöva renoveras genom att avverkas delvis eller helt. För att hitta en lämplig avverkningsmetod och reparationsmaterial behöver man först ta reda på skadorna, ställa krav på lagningen, tänka på hur lagningen kommer att utföras och hur upprepningen av skadan ska förebyggas. För att reparera den skadade betongen, avverkas den först och sedan gjuts pågjutningar på den friska och kvarstående delen. Pågjutningar används även i flerskiktsgolv t ex gjuts pågjutningar på prefabricerade bjälklag i olika köpcentrum. Det finns flera typer av bilningsmetoder och de påverkar den kvarstående betongen på olika sätt. De mest använda metoder är vattenbilning och hydraulisk bilning. Vattenbilning är den mest använda inom anläggningssektorn och den effektivaste och lönsammaste metoden. Betongen bilas bort med högtrycksvatten och lämnar en grov och skonsam yta på den friska betongen. Hydraulisk bilning är den äldsta, billigaste och enklaste metoden men nackdelen är att den orsakar mikrosprickor i den friska betongen. Efter betongbilningen måste man se till att man har förutsättningar för en god vidhäftning mellan gammal och pågjuten betong. Vidhäftning är beroende av ett antal faktorer och de fem viktigaste av dem är renhet, mikrosprickfrihet, frånvaro av cementhud, god kompaktering och god härdning.  I första delen av examensarbetet testas en provningsmetod som mäter hur ren en motgjutningsyta är. I detta fall används en vit mikrofiberduk som krontrollmätare på renhet. Olika varianter av smuts applicerades på ytan av en betongplatta för att testa mikrofiberdukens uppsugningsförmåga. Mikrofiberduken S-sveptes över den smutsiga betong ytan och redan där sågs det tydligt hur bra mikrofiberduken är på att absorbera smuts. På samma sätt utfördes det på en ren yta och den använda duken förblev vit vilket är ett tydligt bevis på att ytan på betongplatta är helt ren och redo för pågjutning.  Examensarbetets andra del tar upp en jämförelse mellan vidhäftningen på en ren pågjuten motgjutningsyta och en oren motgjutningsyta. Vi studerade renhetens inverkan på vidhäftningen mellan gammal och pågjuten betong och som avverkningsmetod användes vattenbilning. För att utföra det, har två betongplattor gjutits och sedan vattenbilats. Den bilade ytan på både plattorna delades i olika delar, där olika varianter av smuts applicerades på halva betongplattan och andra halvan var den rena referensen. Efter detta göts ny, pågjuten betong på båda betongplattorna. Fyra veckor senare togs dragtester för att se om draghållfasthet försämras i över-, underbetong eller i fogen på grund av orenhet jämfört med referensen.  Renhet har en stor påverkan på vidhäftningen mellan gammal och ny, pågjuten betong. Draghållfastheten försämras om motgjutningsytan inte är helt ren. Beviset är ett brott i fogen mellan betongskikten, med en väldig liten dragkraft och det syns tydligt att smuts som olja eller träflis precis i fogen när borrcylinder dras ut. För att lösa problemet rekommenderas att använda en vit mirakel duk för att vara säker att motgjutningsytan är helt ren innan pågjutningar gjuts på och detta bevisas med en oförändrad vit färg på duken. / This Bachelor’s thesis project has been commissioned by Swedish Cement and Concrete Research Institute. Our supervisor for this thesis project has been Prof. Johan Silfwerbrand and examiner Per Roald from The Royal Institute of Technology in Stockholm. Nowadays, concrete is a building material that is widely used because of its durability, environmental friendliness and profitability. Concrete can be found in both old and new designs produced. Even with good performance concrete can be imperfect when it is prepared incorrectly. To facilitate the handling of concrete plenty of water was often used before and this resulted in concrete deterioration. Many old concrete structures are now in great need of renovation. The visible proof can be the presence of micro cracking on the surface and this may be due to the ingress of water in the concrete and causes including freezing and salt attack and corrosion of the reinforcement.   Concrete that is damaged or worn may need to be removed partly or completely. Appropriate removal methods and repair materials are needed, the causes of damage has to be determined, establishing of requirements for repair of concrete, the process of repairing has to be settled and the prevention of the repetition of the damage has to be determined. The damaged concrete has to be removed and be replaced by new overlay concrete. The overlay concrete is used as well in multi-layer floor, for example in various shopping centers overlay concrete is placed on precast slabs. There are several methods of concrete removal and they have different impact on the surface of the remaining concrete. The most widely used methods are the water jet and the hydraulic jetting. Water jet or hydro demolition is the most widely used in civil engineering sector and an efficient and profitable method. The concrete is removed by high pressure water that leaves a rough and gentle surface of the remaining concrete. Hydraulic jetting is the oldest, most common method and easiest concrete removal method. The negative impact of this method is that it causes micro cracks on the remaining concrete.  After the concrete has been removed there is a need to ensure that the conditions of getting a good bond between the old concrete and the overlay concrete are there. A good bond is dependent on a number of factors, and five of them are most important: micro cracks absence, the absence of laitance layer, cleanliness, high compaction and good curing.   In the first part of the thesis it is tested a test method that measures how clean the surface, there the overlay concrete will be placed, is. In this case, a white microfiber cloth is used as the crown control measure of cleanliness. Different types of dust and contaminations are applied to the surface of a concrete slab to test the cloth’s capacity to absorb the contaminations. The microfiber cloth is swept with S-pattern onto the contaminated concrete surface and already there it was obvious how good microfiber cloth is at absorbing dirt. In the same way this process was performed on a clean surface and the cloth remained white which is a clear proof that the surface of the concrete slab is perfectly clean and ready for casting.  The second part of this thesis deals with a comparison between the adhesion to a clean surface and unclean one. We study the effect of cleanliness on the bond between old concrete and a new-cast concrete overlay with water jet as a removal of the old concrete. To perform it, two concrete slabs were cast and then water jetted. The jetted surfaces of both slabs were divided into different zones, in which different varieties of contaminations were applied to half of the concrete slab and the other half remained clean as a reference zone. After this step the overlay concrete was cast on the surface of both concrete slabs. Four weeks later the test of the tensile bond strength was performed to observe where the strength has been poor and where the fracture of the concrete slabs has been, in other words if the fracture will be whether in the new-cast overlay concrete, in the bond zone or in the substrate concrete.   Cleanliness has a profound influence on the bond between old and new cast concrete. The tensile strength is poor on the concrete where the surface wasn’t clean enough. The proof is a fracture on the bond between the concrete layers, with less tension force and it is clearly visible dirt such as oil or chips just on the interface when the drilling cylinder is pulled out. To solve this problem it is advised to use a white miracle cloth to be sure that the surface is completely clean before placement of the new-cast concrete.

he diploma thesis called "P r e s e n t a t i o n o f F e m a l e C h a r a c t e r s i n t he O l d a n d N e w T e s t a m e n t s " endeavours to examine the depiction of female characters in the texts of the Old and New Testaments. The deuterocanonical books and addictions to Esther and Daniel are taken into account too. A list of the female characters and the interpretation of their names proves not only that there are many of them but also their importance. The classification suggested by this thesis is based on women's role in the story of our salvation and representative examples of these characters show their typical features as well as the personal ones. The characters are further described by means of the theological and historical context. Conclusions of these analyses are confronted with the commonly shared views and stereotypes in particular because of their claim that the Bible strongly promotes the patriarchal life concept. The author has concluded that the female characters in the Bible are much more important than people commonly think. Biblical authors naturally shared the patriarchal view of the world, in spite of it we can assume that they didn't belittle the importance of women. T

Thesis (PhD)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: See full text for the abstract / AFRIKAANSE OPSOMMING: Sien volteks vir die opsomming

Thesis (MDiv (Old and New Testament))--University of Stellenbosch, 2006. / In present day society and the context within which we find ourselves, the word “marginalised” is not altogether uncommon, therefore the marginalised is on the rise. It is precisely the marginalised that feel the need to hide their true identity. Finding refuge in this option offers them some degree of protection against discrimination/discriminatory practices. This is all too common-place for homosexuals who often find themselves existing only on the fringes of society. Homosexuality is a highly contentious and emotional issue within most denominations, because it goes against most people’s beliefs. This begs investigation into how the homosexual person is dealt with/treated within society as well as how accommodating the Church of Christ is towards them. This dissertation deals with the “hermeneutics of inclusivity” – the acceptance of the homosexual person within the faith-communities, and the ethics surrounding “hospitality”. Acts 15: 1-29, the text which is being dealt with/studied, does not deal with homosexuality, rather it deals with the inclusion of the other/others. Many Christians today long to experience the munificent power of God, this is precisely why Acts is used in this discussion as it is a book that vibrates with life – God’s new life that He bestows upon His people through the Holy Spirit. Looking at Acts 15: 1-29, which speaks about Christian leaders’ meeting in Jerusalem, will aid me in discussing inclusivity and how to incorporate lesbigays, who are seen as “different”, into the extended family within God’s church. By virtue of the text and stories that Paul, Barnabas and Peter had shared with their followers, they had convinced the church that heathens that were not circumcised could still be included within the faith-community. These apostles delivered personal testimonies about the “signs and wonders” and how they also occurred and succeeded amongst the non-believers. This is precisely the type of testimony that the church needs for, and by its lesbigay followers. It is important that we create room for each other to truly live out our Christianity, to be receptive and open to each other, to accept each other as Jesus Christ and God loves and accepts each and every one of us – basically a space where we include everyone in the covenant with God, and the Word of God that asks us to love our neighbour as we love ourselves, as Christ loves us. This love is witnessed in the crucifiction of Christ. We all have a stake in this be it Jew or non-Jew, slave or free man, man or woman, heterosexual or homosexual. If God can include everybody in His love, then that should be the role of the Church, and of each Christian. We should be able to live as one big, happy family whilst serving our God. God’s love and grace excludes no-one.

Thesis (MTh)--Stellenbosch University, 2001 / ENGLISH ABSTRACT: This research is a study of the promise of land in the Old Testament. Special emphasis is given to what theological-ethical implications the nature, conditions, and purpose of the promise of land entail - what it meant to the Israelites and what it means to us today. The scope of this thesis is the Old Testament in its final form (here the 39 books of the Protestant Bible). However, the study is mainly based on the narratives and prophetic literature, as the promise of land is mostly found in these texts. A careful study of the natures of the four land covenant texts of Genesis 15 and 17 (Abrahamic covenant), Exodus 19-24 (Sinaitic covenant; cf. Dt 5:6-18; 12-16),2 Samuel 7:5-29 (Davidic covenant), and Jeremiah 31:31-34 (new covenant) will show that Yahweh's promise (gift) of land to Abraham and his descendants (the Israelites) in the Old Testament is conditional. Possession and continual possession of the promised land will depend on the Israelites' observance of the stipulations of the land covenants. In order to possess and continually possess the land, the Israelites must worship Yahweh exclusively, live a holy life, pursue righteous and justice, share the land equally among themselves, and care for the land according to the will of the giver. Failure to observe these stipulations will result in losing the land (exile). Israel failed and was exiled. But that was not the end. The promise of land is also the promise of restoration (to the land) if the Israelites return to the Lord. Return, they did, and were restored to the promised land. All these conditions apply (some of them analogously orland metaphorically) to us today as we live on this planet earth, God's creation-gift. The purpose of the promise of land is for blessing - both material blessing of wellbeing and spiritual blessing of knowing and worshipping Yahweh God. This blessing is for both the Israelites and the whole world. By promising a land to the Israelites, God wants to use the promised land and its people as a standard measure for other lands and nations. In this way, the promise of land is not so much a privilege as it is a responsibility. On the one hand, the promise of land gives the Israelites, for that matter, other peoples as well, a spatial-ethnical identity, which entails the need to respect every people's ethnic identity and their "God-given" land. On the other, the promised land is not exclusively for the Israelites, it is a place where other peoples (aliens) may also live (Eze 47:21- 23). This inevitably challenges us to strive towards a peaceful coexistence and sharing of resources including land regardless of color, creed, and language. The promised land, for that matter, the whole earth, is God's collective gift to the whole humanity. Therefore every human has a right to the land. The earth, God's creation-gift, if shared and managed according to the will of the giver, is enough to provide a home to everyone and meet his or her needs. / AFRIKAANSE OPSOMMING: Hierdie navorsing bestudeer die landbelofte in die Ou Testament. Spesiale klem word gele op die teologies-etiese implikasies ten opsigte van die aard, voorwaardes en doel van die belofte - en die betekenenis daarvan vir die Israeliete en vir ons vandag. Die bestek van hierdie tesis is die finale vorm van die Ou Testament (hier die 39 boeke van die Protestantse Bybel), maar die fokus val op die verhalende en profetiese literatuur, waarin die landsbelofte meeste aangetref word. Noukeurige analise van die aard van die vier land-verbond tekste van Genesis 15 en 17 (Abraham-verbond), Eksodus 19-24 (Sinai-verbond; vgl. Deut 5:6-18; 12-16),2 Samuel 7:5-29 (Dawid-verbond), en Jeremia 31 :31-34 (nuwe verbond) toon dat Jahwe se belofte (gawe) van land aan Abraham en sy nakomelinge (die Israeliete) in die Ou Testament voorwaardelik is. Die huidige en toekomstige besit van die beloofde land vereis dat die Israeliete die voorskrifte van die landverbond nakom. Om die land te kan eien en die eienaarskap daarvan voort te sit, moet die Israeliete Jahwe uitsluitlik aanbid, 'n gewyde lewe voer, reg en geregtigheid nastreef, die land eweredig met mekaar dee! en omsien daama ooreenkomstig die wil van die gewer. Om te faal in die nakom van hierdie opdragte sal veroorsaak dat die land weerhou word (eksiel). Israel het misluk, en is in ballingskap gevoer. Dit was egter nie die finale woord nie. Die belofte van land impliseer ook die belofte van herstel (restorasie van die land) indien die Israeliete hulle tot die Here sou terugkeer. Dit het hulle gedoen, en die beloofde land is aan hulle terugbesorg. Hierdie voorskrifte geld ook vandag vir ons (sommige weI analogies en/of metafories) waar ons die planeet aarde, God se skeppingsgawe, bewoon. Die doel van die landsbelofte is seen, beide as materiele welvaart en geestelike seen in die ken en aanbied van Jahwe God. Hierdie seen geld vir die Israeliete soos ook vir die ganse wereld. Deur land te beloof aan die Israeliete, bepaal God dat dit gebruik moet kan word vir alle inwoners as 'n standaardmaatstaf ook vir ander lande en nasies. Op die manier is die beloofde land nie slegs 'n voorreg nie maar ook 'n verantwoordelikheid. Enersyds bied die beloofde land aan die Israeliete, soos ook vir ander mense, 'n ruimtelike etniese identiteit, wat meebring dat alle etniese identiteite en hulle "Godgegewe" grond respek verdien. Andersyds geld die landsbelofte nie uitsluitlik vir die Israeliete nie, dit is 'n ruimte waar ook ander mense (vreemdelinge) mag woon (Eze 47:21-23). Dit stel onvermydelik aan ons 'n uitdaging tot vreedsame naasbestaan en verdeling van hulpbronne insluitend grond, benewens verskille in kleur, godsdiens en taal. Die beloofde land, trouens die hele aarde, is God se kollektiewe gawe aan die hele mensdom. Daarom is elke persoon geregtig op land. Die aarde, God se skeppings gawe, is toereikend om vir elkeen 'n tuiste te verskaf en aan sy of haar behoeftes te voldoen, mits dit gedeel en bestuur word volgens die wil van die gewer.

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: This study is primarily concerned with responsible and considerate interpretations of the Bible as sacred book in faith communities. The question of poverty and its related issues compelled me to ask the question: how can the gospels be good news for Christians in impoverished communities in South Africa? It is the opinion of this study that method of interpretation is the crux of the matter when it comes to extracting good news from the Bible. In chapter one I propose that a social scientific approach in combination with feminist hermeneutics is a good method of interpreting biblical texts in impoverished communities. The social sciences help to place the text in its proper context and give the reader a point of connection between his or her social location and that of the text. Feminist hermeneutics seeks the marginalised and silent voices in the text with the aim of transformation on the contemporary context. In the second chapter of this study I explore the vital social values of the first century AD Mediterranean world as premise of the selected texts for exegesis (Luke 1:39-56 and 4:16-30). The third and fourth chapters form the exegetical corps of the study. In both I look at how the social values identified in chapter two influenced and shaped the texts. The latter part of both these chapters looks at a very specific feminist hermeneutical model which ultimately seeks transformation. Chapter three deals with Luke 1: 39-56 as pericope whilst chapter four deals with Luke 4:16-30. Chapter five focuses on the correlation of the findings in the exegesis of chapter three and chapter four. This chapter also gives some implications with concrete examples of a way forward from the interpretation of the text to the application of the text. I propose a Christian development of communities as a possible consequence of reading and interpreting the Bible through the lenses of a social scientific approach in conjunction with feminist hermeneutics. The last chapter, chapter six, is an overview and conclusion to this study. / AFRIKAANSE OPSOMMING: Hierdie studie is hoofsaaklik gemoeid met verantwoordelike en bedagsame interpretasies van die Bybel as die heilige boek in geloof-gemeenskappe. Die kwessie van armoede en verwante kwessies het my genoop om die vraag te vra: hoe kan die evangelies goeie nuus wees vir Christene in arm gemeenskappe in Suid-Afrika? Dit is die mening van hierdie studie dat die metode van interpretasie die kern van die saak is in die ontsluiting van goeie nuus uit die Bybel. In hoofstuk een stel ek voor dat 'n sosiaal-wetenskaplike benadering in kombinasie met feministiese hermeneutiek 'n goeie metode vir die interpretasie van Bybelse tekste is in verarmde gemeenskappe. Die sosiale wetenskappe help om die teks in sy behoorlike konteks te plaas en gee die leser 'n punt van verband tussen sy of haar sosiale ligging en dié van die teks. Feministiese hermeneutiek soek die gemarginaliseerde en stil stemme in die teks met die doel van transformasie in die hedendaagse konteks. In die tweede hoofstuk van hierdie studie ondersoek ek die belangrike sosiale waardes van die eerste eeu nC Mediterreense wêreld as uitgangspunt vir eksegese van die geselekteerde tekste (Lukas 1:39-56 en 4:16-30). Die derde en vierde hoofstukke vorm die eksegetiese korps van die studie. In albei het ek gekyk na hoe die sosiale waardes wat in hoofstuk twee geidentifiseer word, hierdie tekste beïnvloed en gevorm het. Die laaste deel van beide hierdie hoofstukke kyk na 'n baie spesifieke feministiese hermeneutiese model wat uiteindelik tot transformasie lei. Hoofstuk drie handel oor Lukas 1: 39-56 as perikoop, terwyl hoofstuk vier oor Lukas 4:16-30 handel. Hoofstuk vyf fokus op die korrelasie van die bevindinge in die eksegese van hoofstuk drie en hoofstuk vier. Hierdie hoofstuk gee ook 'n paar implikasies met konkrete voorbeelde van 'n pad vorentoe vanaf die interpretasie van die teks tot die toepassing van die teks. Ek stel 'n Christelike ontwikkeling van gemeenskappe voor as 'n moontlike uitkoms van die lees en interpretasie van die Bybel deur die lens van 'n sosiaal-wetenskaplike benadering in samehang met feministiese hermeneutiek. Die laaste hoofstuk, hoofstuk ses, is 'n oorsig en samevatting van die studie.

Thesis (MTh)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: The South African society is violently sick to the core regarding gender and sexuality. Shockingly high statistics of gender-based violence and the everyday occurrences of gender injustices and gender discrimination are not unfamiliar to South Africans. All men and women, representing all sexual identities, are affected to a greater or lesser degree. The Christian church, as an influential social institution in the South African context, is often silent on these acts of violence, injustices and discrimination. Some argue that the church is not merely silent, but actively contributes to these injustices and violence by means of its teachings and practices. The church’s inadequate response to such a crisis in society is, however, not surprising in light of especially two factors: firstly, the patriarchal and heteronormative roots of the Christian church that still, up to this day, have an enormous influence on the Christian tradition globally; and secondly, the manner in which the Bible is often misused to direct discourses and opinions regarding gender and sexuality. Ahistorical and selective readings of biblical texts serve as validation of contemporary (and very popular) stereotypical and discriminatory views on gender and sexuality, with little or no recognition of the socio-cultural contexts in which texts originated. Central faith narratives, such as the crucifixion narratives and its portrayals of Jesus of Nazareth as a male, has a great influence on the manner in which gender and sexuality is understood within the Christian church. The Lukan crucifixion narrative portrays Jesus of Nazareth as a hypermasculine character who is able to uphold and even increase his socially-constructed male honour and power throughout the most shaming event of antiquity, namely the Roman crucifixion. Often this type of portrayal of Jesus of Nazareth is preferred in the Christian church, at the cost of the less hypermasculine portrayals that can also rightly be found in the Gospel narratives, and misused to validate essentialist notions of gender and sexuality. This study suggests that a queer reading or a reimagining of specifically the Lukan crucifixion narrative is needed in order to put forward alternative interpretations of the maleness of Jesus of Nazareth, and consequently the manner in which gender and sexuality is popularly understood from a Christian perspective. This is possible if the socio-cultural context of the world behind the narrative, namely the 1st century Mediterranean world and Greco-Roman society, is taken seriously. In this manner the crucifixion narrative might become a narrative that blurs the lines of simplistic gender categories, rather than enforcing it as is often still the case. By offering fresh perspectives on such an influential narrative, the church might be able to engage critically with itself as well as society regarding the disturbingly large amount of injustices, discrimination and violence based on gender and sexuality. / AFRIKAANSE OPSOMMING: Die Suid-Afrikaanse samelewing kan tereg as gewelddadiglik siek beskryf word wanneer daar na gender en seksualiteit verwys word. Suid-Afrikaners is nie onbekend met hemelhoë statistieke van gender-gebaseerde geweld, tesame met die alledaagse voorvalle van gender ongeregtigheid en gender diskriminasie nie. Alle mans en vrouens, verteenwoordigend van alle seksuele identiteite, word tot ’n mindere of meerdere mate hierdeur geraak. Die Christelike kerk, wat steeds gereken word as ’n invloedryke sosiale instelling in die Suid-Afrikaanse konteks, se stem is dikwels stil rakende hierdie dade van geweld, ongeregtigheid en diskriminasie. Sommige is van mening dat die kerk nie bloot net stil is hieroor nie, maar dat dit aktief bydra tot hierdie ongeregtighede en geweld deur middel van leringe en praktyke. Die kerk se onvoldoende respons op hierdie krisis in die samelewing is egter nie verrassend nie. Veral twee faktore dra hiertoe by: eerstens, die patriargale en heteronormatiewe fondasies van die Christelike kerk wat tot vandag toe nog ’n enorme invloed uitoefen op die Christelike tradisie wêreldwyd; en tweedens, die manier waarop die Bybel dikwels misbruik word om diskoerse en opinies rakende gender en seksualiteit op baie spesifieke maniere te rig. Die ahistoriese en selektiewe lees van bybelse tekste dien as gepaste bewyse vir hedendaagse (en baie gewilde) stereotipiese en diskriminerende beskouings van gender en seksualiteit, met min of geen erkenning van die sosio-kulturele kontekste waarin dit ontstaan het nie. Sentrale geloofsverhale, soos die kruisigingsverhale en hul voorstellings van Jesus van Nasaret as ’n man, oefen ‘n groot invloed uit op die manier waarop gender en seksualiteit verstaan word binne die Christelike kerk. Die kruisigingsverhaal van die evangelie van Lukas stel Jesus van Nasaret voor as ’n hipermanlike karakter wat sy sosiaal-gekonstrueerde manlike eer en mag kan behou en selfs vermeerder, te midde van een van die meeste beskamende gebeure van die antieke tyd, naamlik die Romeinse kruisiging. Hierdie tipe voorstelling van Jesus van Nasaret geniet dikwels voorkeur in die Christelike kerk, ten koste van minder hipermanlike voorstellings wat met ewe veel reg in die verhale van die Evangelies te vinde is. Hierdie studie stel voor dat ‘n “queer” lees of ’n hervoorstelling van die kruisigingsverhaal van spesifiek die evangelie van Lukas nodig is, ten einde alternatiewe interpretasies van die manlikheid van Jesus van Nasaret daar te stel. Dit is moontlik indien erns gemaak word met die sosio-kulturele konteks agter die verhaal, naamlik die 1ste eeuse Mediterreense wêreld en die Grieks-Romeinse samelewing. Gevolglik sou die gewilde, dog stereotipiese interpretasies van gender en seksualiteit vanuit ’n Christelike perspektief uitgedaag kan word. Op hierdie manier kan die kruisigingsverhaal ’n verhaal word wat simplistiese gender-kategorisering ondermyn, eerder as om dit te bevestig. Deur vars interpretasies van hierdie invloedryke verhaal voor te stel, mag die kerk dalk krities kan omgaan met die kerk self sowel as met die samelewing, rakende die ontstellende hoë voorkoms van ongeregtighede, diskriminisaie en geweld gebaseer op gender en seksualiteit.

Thesis (MTh)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: This thesis is an ideological critical analysis of Ezekiel 16 and 23 in the South African context of Intimate Partner Violence. The ideology of patriarchy and the ideology of violence were used as a hermeneutical framework in the interpretation of the occurrences patriarchy and violence in Ezekiel 16 and 23. The ideological critical analysis of Ezekiel 16 and 23 consist of an extrinsic and intrinsic analysis. Accordingly it is assumed that the presumed audience is the ruling class in exile. In the extrinsic analysis the semantic, syntactic, and morphological occurrences of the marriage metaphor, adultery/prostitution, sexuality, violence metaphors, rape, and shame in Ezekiel 16 and 23 was researched. It was found that adultery/prostitution fulfills a central role in these texts. Therefore, the sexuality in the texts operates as a transition to the violence in Ezekiel 16 and 23. The research of the social context of the abovementioned themes made it clear that the covenant making aspect of the marriage is an important theme in Ezekiel 16 and 23, and that adultery is seen in a worse light than prostitution because of the detrimental effect adultery had on the covenant part of the marriage. It was further found that sexuality was socially strictly controlled, and that the ideology of violence occurred among the ruling class as an honorable form of war. In the intrinsic analysis the rhetorical and theological power of the abovementioned themes was researched. It was found that the vehicle of the implicit patriarchy of the marriage has the ability to provide the tenor of the marriage metaphor namely the YHWH-Israel relationship (the covenant), with more rhetorical and theological power. In the proposals for a contextual reading of Ezekiel 16 and 23, the problem of a violent God was considered, arguing that the covenant creates a space for this understanding of God, but also that this divine image can by ethically reinterpreted in connection to the covenant. The idea of a violent God was further discussed in terms of the Theodicy question. An ideological critical analysis is able to acknowledge the anger of God, but also the anger of humans. In connection to Intimate Partner Violence the metaphors in Ezekiel 16 and 23 cannot be seen as innocent and ought to be critically evaluated. / AFRIKAANSE OPSOMMING: In hierdie tesis is ʼn ideologies kritiese analise van Esegiël 16 en 23 gedoen in die Suid-Afrikaanse konteks van Intieme Maat Geweld. Die ideologie van patriargie en die ideologie van geweld is gebruik as ʼn hermeneutiese raamwerk om die voorkoms van patriargie en geweld in Esegiël 16 en 23 te interpreteer. Die ideologies kritiese analise van Esegiël 16 en 23 bestaan uit ‘n ekstrinsieke en ‘n intrinsieke analise. Hiervolgens word aangeneem dat die veronderstelde gehoor die heersersklas in ballingskap is. In die ekstrinsieke analise word die semantiese, sintaktiese, en morfologiese voorkoms van die huweliksmetafoor, ontrouheid/prostitusie, seksualiteit, geweldsmetafore, verkragting, en skaamte in Esegiël 16 en 23 ondersoek. Daar is gevind dat ontrouheid/prostitusie ʼn sentrale rol in die tekste vervul. So bied die seksualiteit in die tekste ‘n oorgang na die geweld in Esegiël 16 en 23. In ‘n sosiale ondersoek ten opsigte van die bogenoemde temas is daar gevind dat die verbondsluiting van die huwelik ‘n belangrike tema in Esegiël 16 en 23 is, en dat ontrouheid in ʼn ernstiger lig as prostitusie gesien is, omdat ontrouheid aan die vrou se kant die verbond van die huwelik kon skade aandoen. Daar word verder aangetoon dat seksualiteit sosiaal streng beheer is, en dat die ideologie van geweld by die heerserklas voorkom in terme van eerbare vorme van oorlog. In die intrinsieke analise is die retoriese en teologiese krag van die bogenoemde temas ondersoek. Daar is gevind dat die voertuig van die implisiete patriargie van die huwelik oor die vermoë beskik om die tenoor van die huweliksmetafoor, naamlik die YHWH-Israel verhouding wat uitmond in die verbond, meer retoriese en teologiese krag te gee. In die voorstelle vir ‘n kontekstuele lees van Esegiël 16 en 23 is daar gekyk na die probleem van ‘n gewelddadige God en hoe die verbond ruimte laat vir hierdie verstaan van God, maar ook hoe hierdie Godsbeeld eties herinterpreteer kan word ten opsigte van die verbond. Die idee van ‘n gewelddadige God is verder in terme van die Teodisee vraagstuk bespreek. ‘n Ideologies kritiese analise het die vermoë om God se woede te erken, maar ook die woede van die mens in oënskou te neem. Ten opsigte van Intieme Maat Geweld kan die metafore in Esegiël 16 en 23 nie as onskuldig gesien word nie, en moet krities geëvalueer word.

Thesis (MTh)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: This research investigates the role of nature and cultures/traditions in the ethical and theological interpretation of the Bible. To be specific, it is concerned with the legitimacy of the knowledge of the existence and attributes of God arrived at using only the natural faculties of sense and reason and whether moral norms or evaluative principles can be derived from or grounded in nature. When the issue of moral norms and principles appears, it leads to reflection on the issue of so-called natural law, an ethical principle which claims that moral duty can be learned through nature. The research argues that the invitation of the cosmic elements and the parable of the ox and donkey in Isaiah‟s prophetic indictment (Isaiah 1: 2-3) provide evidence of the traces of natural law in the book and the entire Bible. It also argues that natural law and natural theology correspond to elements of African cultures/traditional religions. As such, incorporating natural law in the theological-ethical interpretation of the Old Testament will be relevant for interpretive communities in Africa, like the Tangale in the northern Nigeria. The research also envisages that the natural law tradition and the elements of African cultures/traditional religions can have a favourable impact on the theological ethical understanding of human dignity if appropriately incorporated into the theological-ethical interpretation of the Bible. / AFRIKAANSE OPSOMMING: Hierdie navorsing ondersoek die rol van die natuur en kultuur/tradisie in die etiese en teologiese interpretasie van die Bybel. Meer spesifiek gaan dit oor die geldigheid van die kennis van God se bestaan en eienskappe, soos wat dit met behulp van slegs die natuurlike persepsie van sintuie en rede veronderstel kan word; en oor die vraag of morele norme en evaluerende beginsels vanuit die natuur afgelei kan word of gegrond kan wees. Waar die kwessie van morele norme en beginsels verskyn, gee dit aanleiding tot nadenke oor die vraagstuk van die sogenaamde “natuurlike wet”, ʼn etiese beginsel wat beweer dat morele plig aangeleer kan word deur die natuur. Die navorsing argumenteer dat die uitnodiging van die kosmiese elemente en die gelykenis van die os en die donkie in Jesaja se profetiese aanklag (Jes 1: 2 – 3) bewyse lewer van die spore van die natuurlike wet in die boek en die Bybel in geheel. Dit voer ook aan dat die natuurlike wet en natuurlike teologie met sekere elemente van Afrika-kulture/tradisionele godsdienste ooreenstem. As sulks is dit relevant vir interpretatiewe gemeenskappe in Afrika soos die Tangale in noord-Nigerië, om die natuurlike wet by die teologies-etiese interpretasie van die Ou Testament te inkorporeer. Die studie veronderstel ook dat die tradisie van die natuurlike wet en die elemente van Afrika-kulture/tradisionele godsdienste ʼn gunstige uitwerking op die teologiese, etiese begrip van menswaardigheid kan hê, indien dit op gepaste wyse in die teologies-etiese interpretasie van die Bybel geïnkorporeer word.

Thesis (MTh)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: The present study seeks to examine the abolition of intermarriage according to Ezra 10 by asking the question as to what were the compelling reasons for such a social crisis, and to demonstrate its possible implications to ethnic identity in the postexilic Judean community. In order to accomplish this purpose, the researcher has chosen to use an integrated method which allows him to bring different exegetical approaches into dialogue, bearing in mind that the canonical narratives are an outcome of a long process of redaction of both oral and written traditions done by different editors from different socio-historical contexts. It is through this method that this research highlights the following outcomes: first, from a canonical point of view, the final editors understood the exilic experience as an objective outcome of the intermarriage phenomenon which led the Israelites into a complete loss of their group identity, namely – being a Yahwistic community, and it was, therefore, the responsibility of the returnees to avoid, at any cost, letting history repeat itself. Second, the phenomenon of intermarriage in the Hebrew Bible has to be approached from a diachronic perspective. Unlike the patriarchal and deuteronomistic traditions in which intermarriage was about morality and apostasy respectively, in the context of the postexilic community this topic was all about purity – a strong zeal for temple and worship, as particularly witnessed in the priestly tradition. Third, from the fact that these canonical narratives took shape in socio-historical settings where, in addition to the religious factor, there were also other reasons such as political and socio-economic, which contributed significantly not only to the dismissal of those intermarriages, but also to the negotiation of a group identity of the Second Temple addressee. In other words, in response to those socio-historical circumstances, the returnees were compelled to divorce and dismiss their foreign wives and, at the same time, they were shaping their group identity, which came to be known as Judaism. / AFRIKAANSE OPSOMMING: Hierdie studie poog om die verbod op ondertrouery soos uitgebeeld in Esra 10 te ondersoek deur te vra wat die dwingende redes vir so 'n sosiale krisis was, en om die moontlike implikasies vir etniese identiteit in die posteksiliese Judese gemeenskap te demonstreer. Ten einde hierdie doel te bereik, het die navorser gekies om 'n geïntegreerde metode waarin verskillende eksegetiese benaderings in gesprek gebring word, te gebruik, terwyl in gedagte hou word dat die kanonieke verhale die uitkoms was van 'n lang proses van redaksie van beide mondelinge en geskrewe tradisies, deur verskillende redakteurs uit verskillende sosio-historiese kontekste. Dit is deur middel van hierdie metode dat die navorsing die volgende uitkomste beklemtoon: eerstens, vanuit 'n kanonieke oogpunt, het die finale redakteurs die ballingskapservaring as 'n objektiewe uitkoms van die ondertrouery verstaan wat die Israeliete tot 'n volledige verlies van hul groepsidentiteit as Jahwistiese gemeenskap gelei het, en dit was dus die verantwoordelikheid van die teruggekeerdes om ten alle koste te vermy dat die geskiedenis homself herhaal. Tweedens, die verskynsel van ondertrouery in die Hebreeuse Bybel moet ook vanuit 'n diachroniese perspektief benader word. In teenstelling met die patriargale en deuteronomistiese tradisies waarin ondertrouery oor die boeg van onderskeidelik moraliteit en godsdienstige afvalligheid verstaan is, handel dit in die konteks van die posteksiliese gemeenskap eerder oor reinheid – 'n sterk ywer vir tempel en die erediens soos veral met die priesterlike tradisie geassosieer. Derdens, vanweë die feit dat hierdie kanoniese verhale vorm aangeneem het in sosio-historiese omstandighede waarin, benewens die godsdienstige faktor, daar ook ander faktore, soos die politieke en sosio-ekonomiese, ‘n belangrike rol gespeel het, het hierdie verhale aansienlik bygedra nie net tot die verbod op ondertrouery nie, maar ook tot die onderhandeling van die groepsidentiteit van die Tweede Tempel gemeenskap. Met ander woorde, in reaksie op die sosio-historiese omstandighede, was die teruggekeerdes verplig om te skei en hul vreemde vroue te ontslaan, terwyl hul terselfdertyd bygedra het tot die vorming van ‘n groepsidentiteit wat bekendstaan as Judaïsme.