Thesis (PhD)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: This study represents an investigation of a set of BH connectives (רוּבֲעַבּ, ןַעַמְל, and ןֶפּ) as well as other grammatical constructions relevant to the lexical items. This investigation seeks to establish the datatypes which are relevant for distinguishing the meanings and/or senses that the BH connectives רוּבֲעַבּ, ןַעַמְל, and ןֶפּ may display. A literature overview of BH linguistics and existing BH lexica demonstrate that although current resources provide some useful information, there still lacks an adequate framework for describing the lexical items. On the one hand, linguistic descriptions of the connectives in BH linguistics fail to define the word class(es) and scope of the target lexemes, as well as the relations they indicate. None of the studies have structurally described the paradigmatic relation between the different types of purpose constructions. On the other hand, BH lexica show a variety of data types that are assumed to contribute towards both defining and distinguishing the meanings/senses of the lexical items we are concerned with; however, this information only partly helps in this endeavor. To describe more adequately the meaning and polysemic relationships of the lexemes, we relied on cognitive semantics (e.g., conceptual view of meaning, prototype theory, and semantic potential). We were also concerned with purpose/result constructions across languages in order to establish criteria for describing purpose constructions. On the basis of these investigations, we established a model for a semantic description of the target lexemes in addition to some criteria for distinguishing between purpose, result, cause, and reason constructions so that the different relations the target lexemes indicate might be identified. We also established some typological parameters of purpose constructions – such as verbal forms in the matrix, participant encoding, and the positioning patterns of purpose clauses. The value and validity of these criteria were then tested in an empirical investigation. The investigation established that ןַעַמְל, רוּבֲעַבּ, and ןֶפּ have a semantic potential that prompts the conceptualization of multiple relationships (e.g., ןַעַמְל: purpose, result, and reason) with varying scopes, among different levels. We were able to distinguish between the different relationships that the lexemes ןַעַמְל, רוּבֲעַבּ, and ןֶפּ display by relying on the notions of purpose, result, cause, and reason, as defined in cognitive linguistic circles. We also identified the prototypical and less prototypical meanings of the lexemes. This study establishes the value of the model employed, but also reveals that our theoretical model has some limitations. / AFRIKAANSE OPSOMMING: Hierdie studie verteenwoordig ‘n ondersoek van ‘n stel Bybels-Hebreeuse verbindingswoorde (רוּבֲעַבּ, ןַעַמְל en ןֶפּ) sowel as die grammatikale konstruksies wat relevant is vir die beter verstaan van hierdie leksikale items. Hierdie ondersoek poog in besonder om datatipes vas te stel wat ter sake is vir betekenisonderskeidings wat רוּבֲעַבּ, ןַעַמְל en ןֶפּ vertoon. 'n Literatuur-oorsig van bestaande Bybels-Hebreeuse bronne (bv. grammatikas en lexika) demonstreer dat, alhoewel hierdie bronne nuttige inligting verskaf, hulle nie ‘n toereikende raamwerk bied vir ‘n noukeurige beskrywing van die leksikale items nie. Die grammatikale studies, aan die een kant, versuim om die items se woordklas(se) te definieer. Weinig aandag word ook gewy aan die reikwydte en/of ter sake sintagmaties en paradigmatiese verbande van die ter sake konstruksies. Die leksika, aan die ander kant, wys wel op 'n verskeidenheid van datatipes wat veronderstel is om by te dra tot beide die definisies en betekenisonderskeidings. Hierdie inligting is egter dikwels nie genoegsaam nie. Om ‘n meer toereikende beskrywing van hulle betekenis te maak, asook om die polisemiese struktuur van die lekseme te bepaal, het ons gebruik gemaak van insigte van die kognitiewe semantiek (bv. prototipe-teorie, en die konsep ‘semantiese potensiaal’). Ons het ook doelkonstruksies in ander tale bestudeer. Kriteria is geïdentifiseer om te onderskei tussen konstruksies waarin doel, gevolg, oorsaak en rede gerealiseer word. Ons het ‘n paar taaltipologiese parameters van doelkonstruksies vasgestel, bv. die werkswoordsvorm wat in die matriks gebruik word, die manier waarop deelnemers gekodeer word, en die posisie van die doelkonstruksie tov die matriks. Die waarde en geldigheid van hierdie kriteria is daarna in ‘n empiriese ondersoek getoets. In hierdie studie is vasgetel dat ןַעַמְל, רוּבֲעַבּ en ןֶפּ ‘n semantiese potensiaal het wat die konseptualisering van veelvoudige verhoudings aktiveer (bv. ןַעַמְל: doel, gevolg, en die rede), wat beide op verskillende vlakke mag wees asook met verskillende reikwydtes. Ons het ook die prototipiese en minder prototipiese betekenis van die lekseme geïdentifiseer. Hierdie studie illustreer die waarde van die werksmodel wat gebruik, maar het ook aangetoon dat die model enkele leemtes het.

Thesis (PhD)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: This study seeks to identify and classify idioms in the Hebrew Bible. Based on a survey of literature on idioms in general, and in Biblical Hebrew in particular, the necessary conditions for idiomaticity are identified as (1) multi-word character, (2) semantic noncompositionality, (3) unit status, (4) conventionalisation, (5) a verbal nucleus, and (6) a content message. Restricted variability and uniqueness may also be indicative of idiomaticity, although these are not regarded as necessary conditions. Accordingly, idiom is defined as a conventionalised multi-word symbolic unit with a verbal nucleus and a content message, whose global meaning is a semantic extension of the combined meanings of its constituent elements. These criteria were applied to 1 and 2 Samuel, and 104 idioms were identified. The results suggest that the proposed definition is an effective aid to identifying idioms, with certain caveats. In line with Granger and Paquot’s phraseological classification, the multi-word character of idioms is interpreted to imply a verb plus at least one more semantic (as opposed to grammatical) element. Semantic compositionality is shown to be a complex concept that should be understood as the overall meaning of an expression being an extension of the combined meanings of its individual lexical constituents. Conventionalisation and unit status prove to be virtually impossible to determine with certainty for expressions in the Hebrew Bible. Researchers should also be aware that there is an inevitable degree of subjectivity involved in the application and interpretation of the idiom characteristics proposed in this study. A preliminary semantic classification of the idioms found in 1 and 2 Samuel is proposed, based on the lexicographical system developed by De Blois (2000) for the Semantic Dictionary of Biblical Hebrew. The results of this study suggest that, with some improvements and adjustments, De Blois’s framework is suitable for classifying and representing Biblical Hebrew idioms. The greatest obstacle in using this system is shown to be the counterintuitive names of a number of categories. A complete alphabetical list of idioms from 1 and 2 Samuel is provided in Appendix A, together with the relevant semantic information for each. A classification of these idioms according to lexical semantic domains is presented and discussed in Chapter 5, while alternative ways of arranging them (viz. by contextual semantic domains, underlying conceptual metaphors, and terms for body parts) are provided in Appendices B to D. This study demonstrates that idioms are semantically motivated (by conceptual metaphor, metonymy, symbolic acts, etc.) although their meaning is semantically noncompositional. It also indicates the need for a more systematic treatment of idioms in Biblical Hebrew lexicons. / AFRIKAANSE OPSOMMING: Hierdie studie poog om idiome in die Hebreeuse Bybel te identifiseer en te klassifiseer. Die volgende noodsaaklike voorwaardes vir idiomatisiteit is geïdentifiseer op grond van ’n oorsig van die literatuur oor idiome in die algemeen en in Bybelse Hebreeus in die besonder: (1) meerwoordigheid, (2) semantiese nie-komposisionaliteit, (3) eenheidstatus, (4) konvensionalisering, (5) ’n werkwoordelike kern en (6) ’n inhoudelike boodskap. Beperkte veranderbaarheid en uniekheid kan ook dui op idiomatisiteit, maar dit word nie as noodsaaklike voorwaardes beskou nie. Gevolglik word idioom gedefinieer as ’n gekonvensionaliseerde, meerwoordige simboliese eenheid met ’n werkwoordelike kern, waarvan die geheelbetekenis ’n semantiese uitbreiding is van die gekombineerde betekenisse van die elemente waaruit dit saamgestel is. Die bogenoemde kriteria is in 1 en 2 Samuel toegepas, en daar is 104 idiome geïdentifiseer. Die resultate dui daarop dat die voorgestelde definisie van idiomatisiteit, met inagneming van sekere voorbehoude, ’n effektiewe hulpmiddel vir die indentifisering van idiome is. In lyn met Granger en Paquot se fraseologiese klassifikasie word daar van die veronderstelling uitgegaan dat die meerwoordigheid van idiome ’n werkwoord plus minstens een ander semantiese (teenoor grammatikale) komponent behels. Daar word aangetoon dat semantiese komposisionaliteit ’n komplekse begrip is en dat dit verstaan moet word as ’n uitbreiding van die kombinasie van die betekenisse van die afsonderlike leksikale elemente waaruit ’n uitdrukking saamgestel is, om ’n geheelbetekenis te vorm. Om die konvensionalisering en eenheidstatus van uitdrukkings in die Hebreeuse Bybel met sekerheid vas te stel, blyk feitlik onmoontlik te wees. Navorsers moet ook daarvan bewus wees dat daar ’n onvermydelike mate van subjektiwiteit betrokke is by die toepassing en verstaan van die idioomkenmerke wat in die huidige studie voorgestel word. ’n Voorlopige semantiese klassifikasie van die idiome wat in 1 en 2 Samuel geïdentifiseer is, word voorgestel, gebaseer op die leksikografiese sisteem wat deur De Blois (2000) vir die Semantic Dictionary of Biblical Hebrew ontwikkel is. Die resultate van hierdie studie doen aan die hand dat De Blois se raamwerk, met ’n paar veranderinge en verbeteringe, geskik is vir die klassifisering en uiteensetting van idiome in Bybelse Hebreeus. Daar word aangetoon dat die grootste hindernis om die genoemde sisteem te gebruik, die teen-intuïtiewe benaminge van ’n aantal kategorieë is. ’n Volledige alfabetiese lys van die idiome uit 1 en 2 Samuel, met toepaslike semantiese inligting by elk, word in Bylae A aangebied. ’n Klassifikasie van hierdie idiome volgens leksikale semantiese domeine word in Hoofstuk 5 voorgehou en bespreek, terwyl alternatiewe indelings (nl. volgens kontekstuele semantiese domeine, onderliggende konsepsuele metafore en terme vir liggaamsdele) in Bylaes B tot D aangebied word. Hierdie studie toon aan dat idiome semanties gemotiveer word (deur konsepsuele metafore, metonimie, simboliese handelinge ens.), alhoewel hulle betekenis niekomposisioneel is. Die behoefte aan ’n meer sistematiese bewerking van idiome in Bybelse Hebreeuse leksikons word ook uitgewys.

Thesis (PhD)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: Politics, in modern society, has become intimately associated with poor governance, fraud and corruption, social decay, abuse of power, indifference to the plight of the poor, squandering of critical resources and self-enrichment. This situation has been further aggravated by the debate that religion and politics should be kept separate at all costs. The demand for social justice in marginalised communities has increased dramatically over the last few decades. The escalation of human conflict, poverty, social inequality and corrupt practices across the globe over recent years, demands a radical reassessment of how the human race engages politically, socially and economically with each other. Hebrew classical prophets such as Hosea, Amos, Isaiah and Micah have through their messages of condemnation, indictment, punishment and hope confronted the serious political and social challenges that prevailed during and subsequent to their time. They demonstrated immense bravery against the established order of the day as they proclaimed Yahweh’s gross displeasure and divine judgement for the manner in which those in power had treated the poor. Amos, in particular, has captivated scholars over many decades as they dissected every emotion, historical context, social structure, biblical tradition and literary convention in order to understand his message. This study is an attempt to re-evaluate the critical balance between politics and religion as demonstrated in the divine mandate provided to kings, centuries ago in the ancient Near East, to rule in a just and righteous manner. An examination of the role and function of the prophets, their relationship with the political and religious structures of the day as well as an exegetical study of selected Amos texts has been undertaken to determine how this social imbalance was addressed by the prophets. A general hypothesis is advanced to restore this intricate balance between modern politics and religion. The study further enables a theological re-evaluation of how this balance could possibly be pursued as a potential catalyst for its overall social restoration. / AFRIKAANSE OPSOMMING: Die politiek, in die hedendaagse samelewing, word nou geassosieer met swak regering, bedrog en korrupsie, sosiale verrotting, misbruik van mag, onverskilligheid teenoor die ellende van die armes, verkwisting van kritiese hulpbronne en selfverryking. Hierdie situasie word verder vererger as gevolg van ‘n debat wat daarop aandring dat die politiek en die godsdiens ten alle koste apart gehou moet word. Die aandrang vir sosiale geregtigheid in verarmde gemeenskappe het dramaties toegeneem oor die laaste dekades. Die progressiewe toename in menslike konflik, armoede, sosiale ongelykheid en omkopery wêreldwyd, die onlangse jare, vereis ‘n radikale herevaluering oor hoe die mensdom met mekaar oor die weg kom polities, sosiaal en ekonomies. Die Bybels-Hebreeuse profete soos Hosea, Amos, Jesaja en Miga het met hulle boodskappe van aanklag, straf en hoop die ernstige politieke en sosiale uitdagings wat gedurende hulle tyd geheers het gekonfronteer. Hulle het ongekende dapperheid gedemonstreer teen die destydse owerhede en so Jahwe se intense ontevredenheid en goddelike oordeel verwoord teenoor die swak behandeling van die armes. Amos, in die besonder, het geleerdes oor die dekades bekoor en elke emosie, historiese agtergrond, sosiale struktuur, tradisie en literêre konvensie is benut in ‘n poging om sy boodskap te verstaan. Hierdie studie is ‘n poging om die sensitiewe balans tussen die politiek en die godsdiens te her-evalueer in die lig van die beginsel van regverdige regering as goddelike mandaat wat reeds eeue gelede aan konings van die ou Nabye Ooste opgedra is. ‘n Ondersoek na die rol en funksie van die profete, hul verhouding met die politieke en godsdienstige strukture van hulle tyd, sowel as ‘n eksegetiese studie van geselekteerde Amos tekste word onderneem om te bepaal hoe hierdie sosiale onewewigtigheid hanteer is. ‘n Algemene hipotese word aan die hand gedoen om die ingewikkelde balans tussen die moderne politiek en godsdiens te herstel. Die studie kan verder van waarde wees deurdat dit ‘n teologiese herbesinning bied wat kan dien as ‘n moontlike katalisator vir algehele sosiale restorasie.

Thesis (PhD)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: Although the traditional viewpoint of the Ancient Egyptian civilisation is one of isolation and self containment, in fact Egypt and Syro-Palestine had a long history of contact and interaction before the Late Bronze Age, albeit somewhat tenuous and ad hoc. The commencement of the New Kingdom in Egypt heralded a more vigorous period of exchange. This was largely due to the Egyptian policy of increased commercial activity and military campaigns in Syro-Palestine as well as the rising strength of the Asiatic peoples. At the personal level there was always a trend of Asiatics moving into Egypt in search of a better life, which opened the door for the Hyksos rule at the end of the Middle Bronze Age. This foreign rule was an affront on the dignity of the Egyptians. Thus, following numerous military campaigns much of Syro-Palestine was incorporated into the wider Egyptian political entity. In counterpoint to the situation in Egypt, Syro-Palestine was very far from isolated, situated in the open cultural landscape of Syria and Mesopotamia it was the very hub of the Ancient Near East. Inevitably there was considerable interaction, and throughout history, as even today, Syro-Palestine is a crossroads and melting pot of different peoples. At the forefront of any exchange were religious ideas, religious traditions were introduced and foreign gods were spread far and wide. The international nature of the gods seems to have been a characteristic of the Ancient Near East. In this scenario were the Egyptian god Seth and his counterpart the Syro-Palestinian god Baaal, each with a complex story, wherein the iconographical and textual evidence of the gods show much commonality. The association of Seth with Baaal in Egypt is clear, the name of Baaal being written with the Seth-animal determinative, whereas Syro-Palestine has the Mami stele from Ugarit. Major events shook the Ancient Near East ca. 1500-1000 BCE, Egypt reached its apogee and ruled the East; providing the most likely answer regarding the presence and worship of Seth in Syro-Palestine. Certainly Seth was present and worshipped, naturally the massive numbers of Egyptian military and diplomatic personnel required facilities for this practice. Since the earlier Hyksos rulers accepted and worshipped Seth this predicates on a continuum into the period in question. To summarize: Seth equals Baaal and Baaal equals Seth. / AFRIKAANSE OPSOMMING: Alhoewel die tradisionele siening van die antieke Egiptiese beskawing een van isolasie en selfonderhouding is, het Egipte en Siro-Palestina in werklikheid ʼn lang geskiedenis van kontak en interaksie voor die Laat Bronstydperk gehad, hoewel ietwat beperk en ad hoc. Die aanvang van die Nuwe Koninkryk in Egipte het ʼn meer dinamiese tydperk van wisselwerking ingelui. Dit was grootliks weens die Egiptiese beleid van toenemende handelsaktiwiteit en militêre veldtogte in Siro-Palestina, asook die opkomende mag van die Asiatiese volke. Op persoonlike vlak was daar altyd ʼn neiging van Asiate om na Egipte te trek op soek na ʼn beter lewe, wat die deur vir die Hiksosheerskappy aan die einde van die Middel-Bronstydperk oopgemaak het. Hierdie vreemdelinge heerskappy was ʼn belediging vir die waardigheid van die Egiptenare. Gevolglik, na afloop van talle militêre veldtogte is die meerderheid van Siro-Palestina in die breër Egiptiese politieke entiteit ingelyf. In teenstelling met die situasie in Egipte was Siro-Palestina alles behalwe geïsoleer. Geleë in die oop kulturele landskap van Sirië en Mesopotamië was dit die ware middelpunt van die Ou Nabye Ooste. Daar was noodwendig aansienlike interaksie, en regdeur die geskiedenis, soos selfs vandag nog, is Siro-Palestina ‟n kruispad en smeltkroes van verskillende volke. Aan die voorpunt van enige wisselwerking was godsdienstige idees, godsdienstige tradisies was ingevoer en uitheemse gode wyd en syd versprei. Die internasionale aard van die gode blyk ʼn kenmerk van die Ou Nabye Ooste te wees. In hierdie scenario was die Egiptiese god Seth en sy Siro-Palestynse eweknie Baäl, elk met ʼn komplekse storie, waarin die ikonografiese en tekstuele bronne van die gode baie ooreenstemming toon. Die verbintenis van Seth met Baäl is duidelik in Egipte, waar Baäl se naam met die Seth-dier as determinatief geskryf is, terwyl Siro-Palestina die Mami-stela van Ugarit het. Groot gebeurtenisse het die Ou Nabye Ooste ca. 1500-1000 v.C. geskud, Egipte het sy hoogtepunt bereik en oor die Ooste geheers, wat die mees waarskynlike antwoord aangaande die teenwoordigheid en aanbidding van Seth in Siro-Palestina verskaf. Seth was ongetwyfeld teenwoordig en aanbid, natuurlik het die enorme getalle Egiptiese militêre en diplomatieke personeel fasiliteite vir hierdie praktyk vereis. Aangesien die vroeëre Hiksosheersers Seth aanvaar en aanbid het, bevestig dit ‟n kontinuum in die periode onder bespreking. Om op te som: Seth is gelyk aan Baäl en Baäl is gelyk aan Seth.

Thesis (PhD)--Stellenbosch University, 2015. / ENGLISH ABSTRACT: Some academics are of the generalist opinion that ancient Egyptian beer was only consumed by the lower classes because of its low social status. This is based on the generalization that individuals only consume alcoholic beverages matching the status of their social class. Therefore the lower classes consumed beer while the upper classes consumed an alcoholic beverage of higher status, i.e. wine. However, other academics are of the universalist opinion that Egyptian beer was universally consumed by all Egyptian social classes irrespective of the status of beer. This study aims to test the validity of these opposing academic opinions and also strives to understand how statements of status in Egyptian society were devised, and what they were conveying. This was achieved by determining the status of Egyptian beer and wine and then comparing them to the respective status of beer and wine drinkers in the New Kingdom period (c. 1550-1069) according to the factors of production, consumption, health, economic exchange & distribution, and religion. Use is made of an anthropological approach which allows the researcher to limit social bias and understand ancient Egyptian society on its own terms. Results of this study indicate that Egyptian beer had a much lower status than Egyptian wine and all social classes consumed beer while only the upper classes consumed wine. The generalist opinion, therefore, is falsified and the universalist opinion validated. The results also indicate that the upper classes justified their beer consumption by producing, consuming and exchanging an elite beer of higher status in a manner reminiscent of wine so that it compared more favourably with the status of their social classes. This study, therefore, not only settles an old academic dispute but also provides new insight into Egyptian beer. / AFRIKAANSE OPSOMMING: Sommige akademici huldig die algemene siening dat antieke Egyptiese bier uitsluitlik deur die laer klasse gebruik is, omdat bier ‘n laer status geniet het. Dit is gegrond op die veralgemening dat individue slegs alkoholiese drank gebruik het wat ooreenstem met hul eie sosiale klas. Die laer klasse het dus bier gedrink terwyl die hoër klasse alkoholiese drank van ‘n hoër status, naamlik wyn, gedrink het. Ander akademici is egter van mening dat Egiptiese bier deur alle Egiptiese sosiale klasse gebruik is, ongeag die status van bier. Hierdie studie poog om die geldigheid van hierdie teenstrydige akademiese menings te toets en poog ook om te verstaan hoe stellings oor status in die Egiptiese samelewing bedink is en wat hulle wou oordra. Dit is bereik deur die status van Egiptiese bier en wyn te bepaal en dit dan te vergelyk met die besondere status van bier en wyndrinkers in die Nuwe Koningkryk tydperk (c. 1550-1069) volgens die faktore van produksie, verbruik, gesondheid, ekonomiese uitruiling & verspreiding en godsdiens. ‘n Antropologiese benadering is gevolg omdat dit die navorser in staat stel om sosiale partydigheid te beperk en sodoende die Egiptiese samelewing in eie reg te kan verstaan. Resultate van hierdie studie dui aan dat alhoewel Egiptiese bier ‘n veel laer status as Egiptiese wyn geniet het, het alle sosiale klasse nietemin bier gedrink, terwyl net die hoër klasse wyn gedrink het. Die algemene mening is gefalsifiseer, terwyl die universele mening gestaaf word. Die resultate dui ook aan dat die hoër sosiale klasse hul bierverbruik geregverdig het deur ‘n elite bier van hoër status te produseer, uit te ruil en te gebruik op ‘n wyse soortgelyk aan diè van hul wynverbruik, sodat dit gunstig vergelyk met die status van hul sosiale klasse. Hierdie studie los dus nie net ‘n ou akademiese meningsverskil op nie, maar gee ook ‘n nuwe insig in Egiptiese bier en die gebruik daarvan deur die hoër klasse.

Thesis (DLitt (Ancient Studies)) -- University of Stellenbosch, 2004. / The purpose of this study is to investigate the information structure of Biblical Hebrew narrative, and develop accounts of topic and focus in Biblical Hebrew, respectively. Both topic and focus categories have been determined for Biblical Hebrew (cf. chapters 3 and 5), as well as the information structure strategies that these categories can fulfill in discourse. For topic categories, four different categories of information structure topics in Biblical Hebrew have been distinguished. These are 1. Primary topics 2. Secondary topics 3. Tail topics 4. Topic frames In addition, associated with topics are topic contrastiveness as well as deictic orientations or text-world frames. All these categories, when present, are part of the topical framework of a discourse. For focus structure categories, three different types of focus structure in Biblical Hebrew have been distinguished. These are: 1. Predicate focus 2. Sentence focus 3. Argument focus Again, like in the case of topics, contrastiveness is associated with focus structures. The strategies of information structure topics and focus structures in theme developments were distinguished. For topics, the following information structure strategies or functions stand out: 1. Topic continuity 2. Topic promotion 3. Topic shift 4. Topic deictic text-world framing 5. Topic contrasting For focus structures, the following information structure strategies or functions stand out: 1. Commenting on topics 2. Presenting unidentifiable or inactive participants 3. Reporting, that is, event-reporting and state-reporting of out-of-the-blue, unexpected, discourse new events or states. Some reporting re-directs the theme, other reporting, especially that of states, supports the theme. 4. Identifying referents, either as identifying contrastive, unexpected referents or deictic text-world frames, or by announcing theme macrowords. Contrastiveness is a pragmatic overlay in the case of many focus constituents, especially presupposed information that is focused on. In other words, the three focus structures are used in certain strategies: 1. Predicate focus structures are used for commenting in topic-comment articulations. 2. Sentence focus structures are used for presentational sentences, and for themeredirecting and theme-supporting, event-reporting and state-reporting sentences. The word-order is generally marked. 3. Argument focus is used for unexpected, contrastive identification, and for the announcement of theme macrowords. The word-order is marked, similar to sentence focus structures. All the topic and focus categories and their respective information structure strategies have a link with the theme of a discourse. Theme has been defined in this study as the developing and coherent core or thread of a discourse in the mind of the speaker-author and hearerreader, functioning as the prominent macrostructure of the discourse (chapter 7 (7.4.4)). The information structure with its topics and focus structures and its strategies, can be used as a tool to identify and analyse themes. These categories and strategies together are called theme traces when they occur in marked syntactic constructions or in other prominence configurations like relexicalisation, end-weight, and repetition of macrowords. Theme traces are defined with the following wording: A theme trace is a clue in the surface form of a discourse, viewed from the perspective of information structure, that points to the cognitive macrostructure or theme of a text. This clue is in the form of (1) a marked syntactical configuration, be it marked word-order or marked in the sense of explicit and seemingly “redundant”, all signaling some thematic sequencing strategy, or (2) some recurring concept(s) signaling some prominence and coherence (chapter 7 (7.5.4)). By investigating these theme traces, the analyst will have a tool to study themes in discourse. This theme traces tool will assist in the demarcation of the sections in the developing theme of a text by means of a variety of boundary features, and once these thematic units have been established, the study of the topic framework together with the focus content will yield a verifiable understanding of the macrostructure of a text in Biblical Hebrew. Global themes are contrasted with local themes. Global themes occur in the higher-level thematic groupings, like whole narratives and smaller episodes within the narratives. Within the episodes are sub-units like scenes and thematic paragraphs, the smallest thematic unit. In scenes and thematic paragraphs, local themes occur. Between the different thematic units, a variety of theme sequential strategies occur. Theme shifting is a wider information structure strategy that is in operation in discourse. For instance, topic promotion, topic shift, and topic text-world framing are all cases of theme shifting. To study the theme of a narrative discourse from the perspective of the information structure, four steps of a theme-tracing model have been suggested, and applied to Genesis 17.

Thesis (DPhil)--Stellenbosch University, 2011. / ENGLISH ABSTRACT: Though Biblical Hebrew (=BH) is no longer a spoken language, students continue to learn it for the purpose of reading, or at least interacting at a deeper level, with the text of the Hebrew Bible. This suggests that BH shares with any modern language learning course the goal of learning to read. One important part of learning to read is the acquisition of an adequate number of vocabulary items. The purpose of this study is to determine which insights from Second Language Vocabulary Acquisition (=SLVA) research and related fields hold the most promise for a new — and possibly more effective — approach to learning BH vocabulary, to evaluate currently existing BH instructional materials in light of these insights, to develop a new approach based on these insights, and to test aspects of the new approach empirically. Researchers in SLVA have uncovered a number of helpful insights concerning how vocabulary and vocabulary learning should be defined as well as concerning how vocabulary is best learned. On the other hand, BH instructional materials reflect little to no influence from these insights. These materials have continued to define vocabulary narrowly as individual words and continued to conceive of vocabulary learning primarily as pairing form and meaning in contrast to the much more sophisticated definitions found in the SLVA literature. For example, SLVA researchers consider items beyond the word level, such as idioms, to be vocabulary (Moon 1997; Lewis 1993, 1997). BH instructional materials have also failed to include a significant number of beneficial Vocabulary Learning Strategies (=VLSs), while including some VLSs that are either intrinsically problematic or problematic in the ways they are employed. For example, the strategy of learning semantically related items together is common in BH instructional materials, though it has been shown to be problematic in a considerable number of experimental studies (e.g. Nation 2000; Finkbeiner & Nicol 2003; Papathanasiou 2009). Since SLVA research has yet to influence BH instructional materials, a new approach to BH vocabulary learning is warranted. This new approach is based on sound theory concerning what vocabulary is and what it means to learn it, while offering learners as many helpful strategies for learning lexical items as possible. To justify this new approach, a set of experimental studies was run including one longitudinal case study and three larger-scale experiments. This testing was partial in nature since it was only possible to test one variable at a time. The testing revealed a number of important areas for future research into BH vocabulary learning. / AFRIKAANSE OPSOMMING: Alhoewel Bybelse Hebreeus (=BH) nie meer gepraat word nie, hou studente aan om dit aan te leer vir die doel om te lees, of ten minste om op ‘n dieper vlak met die oorspronklike teks van die Hebreeuse Bybel om te gaan. Dit impliseer dat die aanleer van BH net soos met die aanleer van moderne tale, ten doel het om die taal te kan lees. Een belangrike aspek van om te leer lees, is om die woordeskat aan te leer wat vir hierdie doel nodig is. Die doel van hierdie studie is om vas te stel watter insigte, verkry uit Tweede Taal Woordeskat-Aanleer (=TTWA) navorsing en ander verwante studievelde, die meeste belofte inhou vir ‘n nuwe – en moontlik meer effektiewe – benadering tot die leer van BH woordeskat; om huidige BH leermateriaal te evalueer, in lig van hierdie insigte; om ‘n nuwe benadering te ontwikkel gebaseer op hierdie insigte; en om aspekte van die nuwe benadering empiries toets. Navorsers in TTWA het al heelwat insig verkry in hoe woordeskat en die aanleer van woordeskat gedefineer behoort te word, sowel as aangaande die mees effektiewe maniere waarop woordeskat aangeleer kan word. Dit lyk egter of beskikbare BH leermanier niks of baie min by hierdie insigte baatgevind het. Hierdie materiaal handhaaf tipies ‘n baie nou definisie van wat woordeskat is, te wete, individuele woorde. Dit beskou dus die aanleer van woordeskat as die aanleer van hoofsaaklik woordpare met verskillende vorme en betekenisse, in plaas daarvan om die meer gesofistikeerde definisies te gebruik wat in TTWA literatuur gevind word. TTWA navorsers beskou, byvoorbeelde idiome, wat uit meer as een woord kan bestaan, ook as woordskat-eenhede (Moon 1997; Lewis 1993, 1997). BH leermateriaal gebruik selde van die groot getal beskikbare nuttige Woordeskat Leer- Strategieë (=WLS). Daar word eerder dikwels strategieë gebruik wat volgens TTWA navorsing nie baie effektief is nie.’n Goeie voorbeeld in hierdie verband is die strategie om semanties-verwante items saam te leer. Empiriese navorsing het aangetoon dat hierdie strategie sonder twyfel problematies kan wees (bv. Nation 2000; Finkbeiner & Nicol 2003; Papathanasiou 2009). Aangesien TTWA feitelik nog geen beduidende invloed op BH leermateriaal gehad het, is ‘n nuwe benadering tot die aanleer van BH woordeskat waarin TTWA insigte verreken word, geregverdig. Hierdie nuwe benadering is gebaseer op ‘n deeglik begrondige teoriese model aangaande wat woordeskat is, en wat dit beteken om dit te leer. Verder kan geput word uit die skat van nuttige strategieë wat al in TTWS geïdentifiseer is om sodoende aan BH leerder strategieë te bied wat hulleself al bewys het. Om die nuwe benadering empiries te begrond, is ‘n reeks eksperimentele studies geloods. Nie alle aspekte van die nuwe model kon sistematies getoets word nie. Die grondslag vir verdere navorsing is egter gelê.

Thesis (MA (Ancient Studies)--University of Stellenbosch, 2009. / ENGLISH ABSTRACT: The purpose of this study is to investigate the use of the quotations of Paul’s Epistle to the Romans in the conversion narratives in Augustine’s Confessions. The Confessions is an account of Augustine’s conversion to Catholic Christianity. Within the Confessions there are many conversion narratives which form part of a greater narrative that culminates in Augustine’s final conversion in Book 8 of the Confessions. Within these conversion narratives, Augustine often quotes from Romans. In the first chapter, I discuss the use of Rom. 10:14‐15 in the opening paragraph of the Confessions, particularly Augustine’s sensitivity to the diatribe style. The opening paragraph is also significant within the context of the conversion narratives, as it features Augustine in his converted state and effectively represents the goal towards which the conversion narratives will strive. My second chapter deals with the “aversion” narrative in Conf. 5.3.5 and the use of Rom. 1:21‐25. Much attention is given to Augustine’s allusion to apologetic works, particularly the Wisdom of Solomon, which Rom. 1:21‐25 emulates. Chapter three is concerned with the significance of Rom. 1:21‐25 in the intellectual conversion of Augustine. While Augustine reuses a quotation in Conf. 7.9.13‐15, I focus on the unique use of this quotation and its specific significance to the intellectual conversion. The fourth chapter deals with the scriptural conversion and Augustine’s use of Rom. 7:22‐25. In the final chapter, I discuss the use of the references to Romans in Book 8 which Augustine has already quoted earlier in the Confessions. I then show how these quotations affect the interpretation of the spiritual conversion at the end of Book 8. / AFRIKAANSE OPSOMMING: Die doel van hierdie studie is om die gebruik van die verwysings na Paulus se Brief aan die Romeine in die bekeringsverhale in Augustinus se Confessiones te ondersoek. Die Confessiones is ’n berig van Augustinus se bekering tot die Katolieke Christendom. In die Confessiones is daar baie bekeringsverhale wat deel vorm van ’n groter verhaal wat sy voltooiing in die slotbekeringsverhaal in Boek 8 van die Confessiones vind. In hierdie bekeringsverhale haal Augustinus dikwels Romeine aan. In die eerste hoofstuk bespreek ek die gebruik van Rom. 10:14‐15 in die inleidende paragraaf van die Confessiones, met klem op Augustinus se aanwending van die diatribe styl. Die inleidende paragraaf is ook van belang met betrekking tot die bekeringsverhale, omdat dit Augustinus in ’n bekeerde toestand uitbeeld en effektief die doel verteenwoordig wat die bekeringsverhale nastreef. My tweede hoofstuk handel oor die “afkeer”‐toneel in Conf. 5.3.5 en die gebruik van Rom. 1:21‐25. Aandag word gegee aan Augustinus se toespeling op apologetiese werke, veral die Wysheid van Salomo, wat deur Rom. 1:21‐25 nageboots word. Hoofstuk drie handel oor die belang van Rom. 1:21‐25 in die intellektuele bekeringsverhaal van Augustinus. In Conf. 7.9.13‐15 gebruik Augustinus weer ’n keer dieselfde aanhaling, en hier is die fokus op die unieke gebruik van hierdie aanhaling en sy spesifieke konteks binne die intellektuele bekeringsverhaal. Die vierde hoofstuk handel oor Augustinus se bekering tot die Skrif en sy gebruik van Rom. 7:22‐25. In die laaste hoofstuk bespreek ek die gebruik van verwysings na Romeine wat Augustinus alreeds vroeër aangehaal het in Boek 8 van die Confessiones. Ten slotte toon ek aan hoe hierdie aanhalings die interpretasie van die geestelike bekeringsverhaal aan die einde van Boek 8 beïnvloed.

Thesis (DPhil (Ancient Studies)--University of Stellenbosch, 2009. / ENGLISH ABSTRACT: Various opinions on the nature of Aphrahat‟s interactions with the Jews have essentially revolved around either accepting or rejecting the claim that the Persian Sage had contact with (Rabbinic) Jews and/or may have been influenced by them. While some significant research went into determining the precise nature of these relationships, the issue was never settled. This dissertation contributes to this ongoing discussion by posing and attempting to answer two primary research questions: 1) Did Aphrahat encounter actual Jews during his own lifetime or did he Simply project/imagine them into his Demonstrations from reading the New Testament collection? If the first question is answered in the affirmative, the focus of the dissertation becomes the following question: 2) Were the Jews whom Aphrahat encountered Rabbinic/Para-Rabbinic or not? To provide answers to these questions the author uses a textual comparative methodology, juxtaposing texts from both sources and then seeking to analyze them in relation to each other. Every section that deals with such comparison is organized into three sub-sections: 1) agreement, 2) disagreement by omission; and 3) disagreement by confrontation (this pattern is consistently followed throughout the study). The author concludes that the answer to both of these questions can be given in the affirmative. First, Aphrahat did not imagine nor project the Jews in his Demonstrations from his reading of the New Testament, but he (and his community) encountered the Jews on the streets of Ancient Northern Mesopotamia. Second, Aphrahat (and his community, sometimes only via his community) indeed had interactions with Rabbinic (or more accurately Para-Rabbinic) Jews. / AFRIKAANSE OSOMMING: Verskeie menings oor die aard van Afrahates se interaksies met die Jode het in hoofsaak gedraai om óf aanvaarding óf verwerping van die aanspraak dat die Persiese wysgeer kontak gehad het met (Rabbynse) Jode en/of deur hulle beïnvloed kon gewees het. Terwyl sekere beduidende navorsing ondersoek ingestel het na bepaling van die presiese aard van hierdie verhoudings, is die aangeleentheid nooit die hoof gebied nie. Hierdie verhandeling dra by tot hierdie voortgaande bespreking en poog om twee primêre navorsingsvrae te vra en te probeer beantwoord: 1) Het Afrahates werklike Jode gedurende sy eie leeftyd teëgekom of het hy hulle eenvoudig in sy “Demonstrationes” na aanleiding van die lees van die Nuwe Testament-versameling geprojekteer/gewaan? Indien die eerste vraag bevestigend beantwoord word, raak die fokus van die verhandeling die volgende vraag: 2) Was die Jode wat Afrahates teëgekom het, Rabbyns/Para-Rabbyns of nie? Om antwoorde op hierdie vrae te kan gee, gebruik die skrywer ʼn tekstueel vergelykende metodologie, deur tekste van beide bronne langs mekaar te plaas en hulle dan in verhouding tot mekaar te probeer analiseer. Elke afdeling wat met sodanige vergelyking te make het, word in drie onderafdelings georden: 1) ooreenkoms, 2) verskil deur weglating, en 3) verskil deur konfrontasie (hierdie patroon word konsekwent dwarsdeur die studie gevolg). Die skrywer kom tot die gevolgtrekking dat albei hierdie vrae bevestigend beantwoord kan word. Eerstens, Afrahates het nie die Jode in sy “Demonstrationes” na aanleiding van sy lees van die Nuwe Testament gewaan of geprojekteer nie, maar hy (en sy gemeenskap) het die Jode in die strate van Antieke Noord-Mesopotamië teëgekom. Tweedens, Afrahates (en sy gemeenskap, partymaal slegs via sy gemeenskap) het inderdaad interaksies met Rabbynse (of meer presies Para-Rabbynse) Jode gehad.

Thesis (DLitt)--Stellenbosch University, 2005 / ENGLISH ABSTRACT: A survey of the research on the Biblical Hebrew psalms of lamentation reveals a lack of attention paid to the divine images found in these poems. Previous studies, for the most part, focused on literary and stylistic aspects pertaining to the Psalms in general and the psalms of lamentation in particular. The competent reader will, however, notice that divine metaphors abound in these psalms. This study investigates the divine metaphors (nominal and verbal) in the Biblical Hebrew psalms of lamentation from a cognitive anthropological perspective. It is argued that the literary information in these poems is a cognitive representation of the psalmist's world. The various divine portrayals arise from the poet's cognitive organisation and utilisation of cultural information. The analysis of the metaphorical expressions affords the exegete insight into the cognitive world of the supplicant and the strategies employed by the one who offers praise and does not eschew lament. Some of the theoretical assumptions of cognitive anthropology are applied to a selection of psalms of lamentation (Pss. 7, 17, 31, 35, 44, 59, 74 and 80) as a means of illustrating how this approach can shed new light on the way the deity is depicted in the laments. To achieve this, each psalm is analysed both from a cognitive and literary perspective. The examination of the divine metaphors reveals the various cognitive strategies employed to portray Yahweh. It is shown that these recurring images result from the application of cultural models, conceptual metaphors and image-schemas. Given the soundness of the proposed hypothesis, this investigation arrives at the conclusion that a cognitive perspective on the divine representations in the Biblical Hebrew psalms of lamentation is indeed a worthy endeavour. / AFRIKAANSE OPSOMMING: "n Oorsig van die navorsing oor die klaagpsalms wys uit dat daar tot dusver nie baie aandag geskenk is aan die beelde wat in dié psalms gebruik word om na God te verwys nie. Vorige studies fokus meestalop die literêre en stilistiese aspekte van die psalms, in die algemeen, en die klaagpsalms in die besonder. 'n Kompetente leser sal egter gou die oorvloed van metafore vir God raaksien. Hierdie studie ondersoek die metafore vir God (nominaal en verbaal) in die klaagpsalms vanuit 'n kognitief antropologiese perspektief. Daar word geargumenteer dat die literêre informasie in hierdie gedigte 'n kognitiewe voorstelling van die psalmis se lewenswêreld daarstel. Die verskeie Godsvoorstellings spruit uit die digter se kognitiewe aanwending en organisasie van kulturele informasie. 'n Analise van die metaforiese uitdrukkings verskaf aan die eksegeet insig in die kognitiewe wêreld van die bidder en die strategieë wat die een gebruik wat God se lof besing, sonder om klag uit te sluit. Van die insigte van die kognitiewe antropologie word toegepas op 'n seleksie van klaagpsalms (Ps. 7,17,31,35,44,59,74,80) en daar word voorgehou hoe hierdie benadering nuwe perspektiewe bied op die wyse waarop die godheid voorgestel word in die klaagpsalms. Vir die doel word elke Psalm literêr en kognitief ontleed. Die ondersoek na die metafore met betrekking tot God lê die verskeie kognitiewe strategieë bloot wat gebruik word om Jahwe voor te stel. Daar word aangetoon dat hierdie terugkerende beelde die gevolg is van die toepassing van kulturele modelle, konsepsuele metafore en beeldskemas. Gegewe die oortuigingskrag van die voorgestelde hipotese, konkludeer die ondersoek dat 'n kognitief-antropologiese perspektief op die Godsvoorstellings in die klaagpsalms inderdaad 'n belangrike onderwerp van navorsing is.