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German text / Die Frage nach der Bedeutung Elias hat schon viele Ausleger beschäftigt. Von ihm wird zwar nur innerhalb des Königebuches berichtet, aber Wundertaten und Himmelfahrt machen sein Wirken außergewöhnlich. Außerdem sind seine Nachwirkungen im Alten und Neuen Testament, sowie in Judentum und Christentum bemerkenswert. Der Großteil der Elia-Forschung liegt im Bereich der historisch-kritischen Methodik. Die Ergebnisse sind dabei nicht einheitlich. Größere Abschnitte als Gesamtheit wurden bisher nur selten untersucht. In dieser Arbeit wird der Frage durch eine literarisch-exegetische Analyse des Textabschnitts 1. Könige 16,29 – 2. Könige 2,25 nachgegangen. Dabei wird deutlich, dass auf Grundlage des vorliegenden Endtextes die Bedeutung Elias in seiner Funktion als Vertreter JHWHs liegt, der für die Rückkehr Israels zum Bund mit JHWH eintritt. Es zeigt sich eine theologische Linie von Mose über Elia hin zu Jesus. Die Nachwirkungen Elias sind aber nicht allein darauf zurückzuführen. Sie hängen auch mit dem Bericht über Wundertaten und Himmelfahrt zusammen. / The question of Elijah’s significance has piqued the interest of many scholars. Although his story is reported only in Kings, the miracles he performed and his ascension to heaven make his ministry extraordinary, and the effects of his ministry in the OT, the NT, Judaism and Christianity are noteworthy. Most research of Elijah is carried out with a historical-critical methodology. The results of this research are not consistent. This work approaches the topic through a literary-exegetical analysis of 1 Kings 16,29 – 2 Kings 2,25. On the basis of this text it becomes apparent that Elijah’s significance lies in his function as YHWH’s representative who attempts to bring Israel back to her covenant with YHWH. A theological continuum from Moses through Elijah to Jesus reveals itself. The repercussions of Elijah’s ministry are traced back not only to this, but also to the report of his miracles and ascension to heaven. / Biblical and Ancient Studies / M. Th. (Old Testament)

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

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

This thesis investigates the role of queens in ninth and tenth century Italy. During the Carolingian period the Italian kingdom saw significant involvement of royal women in political affairs. This trend continued after the Carolingian empire collapsed in 888, as Italy became the theatre of struggles for the royal and imperial title, which resulted in a quick succession of local rulers. By investigating Italian queens, my work aims at reassessing some aspects of Italian royal politics. Furthermore, it contributes to the study of medieval queenship, exploring a context which has been overlooked with regard to female authority. The work which has been done on queens over the last decades has attempted to build a coherent model of early medieval queenship; scholars have often privileged the analysis of continuities and similarities in the study of queens' prerogatives and resources. This thesis challenges this model and underlines the peculiarities of individual queens. My analysis demonstrates that, by deconstructing the coherent model established by historiography, it is possible to underline the individual experiences, resources and strengths of each royal woman, and therefore create a new way to look at the history of queens and queenship. The thesis is divided into four main thematic sections. After having introduced the subject and the relevant historiography on the topic in the introduction, in Chapter 2 I consider ideas about queenship as expressed by narrative and normative sources. Chapter 3 deals with royal diplomas, which are a valuable resource for the understanding of queens' reigns. Chapter 4 analyses queens' dowers and monastic patronage. Chapter 5 examines the experience of Italian royal widows. Finally, the conclusive chapter outlines the significance of this thesis for the broader understanding of medieval queenship.

Butehamun was one of the most famous scribes involved in the building of the royal tombs of the Valley of the Kings, and a member of the most illustrious family of scribes there. Butehamun presided over the closure of the Valley and the workers’ village of Deir elMedina, and the move from building new tombs to the preserving and moving (some would say plundering) of the mummies left behind, marking the transition from the New Kingdom to the Third Intermediate Period, as Egypt splintered into what were essentially two realms. By studying the primary sources associated with Butehamun, including letters, reburial ‘dockets’, graffiti, the apparently unique decorations on Butehamun’s coffin, and the finds at his excavated house in Medinet Habu, this paper investigates what can be learned about Butehamun and the reburial project. Some of the sources seem to indicate he experienced some kind of religious crisis, which may have been brought on by feelings of guilt over his treatment of the royal mummies, two of whom were worshipped as gods in Deir el-Medina. / Butehamon var en av de mest kända av de skrivare som deltog i byggandet av de kungliga gravarna i Konungarnas dal. Han tillhörde en av de mest framstående skrivaresläkterna där. Butehamon övervakade stängningen av dalen och arbetarnas by Deir el-Medinah. Det var han som ansvarade för arbetet när man övergick från att bygga nya gravar till att flytta (vissa skulle säga plundra) de mumier som lämnades kvar till nya förvaringsplatser. Detta skede markerar övergången från det Nya Riket till den Tredje Mellanperioden, då Egypten sönderföll i två separata stater. Genom att studera de primära källor som rör Butehamon, bland annat brev, etiketter på mumier, graffiti, bilder och de högst ovanliga dekorationerna på Butehamons kista samt fynd från utgrävningarna av hans hus i Medinet Habu, undersöker denna uppsats vad man kan lära sig om Butehamon och projektet att flytta mumierna. Några av dessa källor tycks tyda på att han upplevde någon form av religiös kris, som kan ha utlösts av på skuldkänslor över hur han lät behandla de kungliga mumierna. Två av dessa kungligheter dyrkades som gudar i Deir el-Medinah och bilder på dem och delar av deras familj återfinns på Butehamons egen kista.

Thesis (MDiv (Old and New Testament))--University of Stellenbosch, 2006. / One of the challenging questions for the religious people is whether theocracy is still relevant in a pluralistic society like the South African society. In this assignment I argue that theocracy is relevant for all times. It can just change form as the context changes to adapt to new circumstances. To test this assertion, this study concentrates on the study of Old Testament views regarding theocracy in different contexts. This is done by comparing the narratives of kings Saul, David, Solomon and Rehoboam as told by the Deuteronomist and the Chronicler. The focus is on how contextual influences are reflected in their telling of the stories of these kings and thereby also purport a certain form of theocracy befitting their particular contexts. The study then concludes that theocracy is relevant for all times but the change in context should be taken into consideration.

Thesis (MTh)--Stellenbosch University, 2002 / ENGLISH ABSTRACT: The question I am attempting to answer, IS "What is the theological significance of the prophecy ofHuldah, the prophet? Why is Huldah there?" Scholars have offered different reasons for the presence of Huldah in 2 Kings 22. Why Huldah and not one of the other male prophets, has been approached to "enquire from the Lord". The explanations offered, can all be challenged. It does not supply us with convincing theories which can be used to examine the theological significance of the prophecy of Huldah. I would therefore argue, that the text itself, supply us with clues which can be used to discuss the theological significance of the prophecy of Huldah. Seeing that the text is part of the Deuteronomistic History, clues (to help with the understanding of Huldah),would therefore also be found within this history. In other words, the literary context as well as the Deuteronomistic background of 2 Kings 22, provide us with clues for the theological significance of Huldah as a prophet. Furthermore, I would like to argue that the interpretations made from the clues could be enriched by the fact that I am a woman. A feminist approach could introduce a different perspective 1 therefore did a close reading of the text, 2 Kings 22 1-20 with specific focus on 2 Kings 2214-20. Special attention is given to the language used, the characters included in the story as well as the context of the story. In order to try and get a better understanding of the language, the Hebrew text was used as point of departure and a translation to Engli h was made to use in my discu sion. Through my journey with Huldah, t have been inspired The inclusion of Huldah, highlights the presence of female prophets in the history of Israel. God calls women as well as men. Huldah can be used a a different model for women. In her patriarchal society, she was a married woman who was also a prophet. A prophet who was repected by her people. The king sent his "trusted attendants" (five males) to "enquire from the Lord" and they went to Huldah, the prophet. Therefore, the story of Huldah emphasises the fact that women also played important roles in the history of Israel. / AFRIKAANSE OPSOMMING: Die vraag wat ek probeer beantwoord is, "Wat is die teologiese belang van die profeet Guldah ') Waarom is Guldah daar." Talle geleerdes het verskillende redes vir die teenwoordigheid van Guldah in 2 Konings 22 verskaf Redes waarorn Guldah, en nie een van die manlike profete me, genader is om " die Here te raadpleeg" nie. AI die verduidelikings wat aan die hand gedoen word, kan egter bevraagteken word. Dit verskaf nie oortuigende teoriee wat gebruik kan word om die teologiese waarde van Guldah te ondersoek nie. Ek wil dus argurnenteer dat die teks self leidrade verskaf wat gebruik kan word ten einde die teologiese belang van die profesie van Guldah te bespreek. Aangesien die teks deel is van die Deuteronomistiese Geskiedenis sal leidrade, om te help met die verstaan van Guldah dus ook in hierdie geskiedenis gevind word In ander woorde, die literere konteks sowel as die Deuteronomistiese agtergrond van 2 Konings 22, verskaf ons met leidrade vir die teologiese belang van Guldah as profeet. Verder sou ek graag wou argumenteer dat die interpretasies gernaak vanuit die leidrade, verryk kan word deur die feit dat ek 'n vrou is. 'n Ferninistiese benadering kan 'n ander perspektief in Iei. Ek het dus die reks, 2 Konings 221-20 krities gelees met spesifieke fokus op 2 Konings 22.14-20. Spesiale aandag is gegee aan die taalgebruik, die karakters wat ingesluit is in die storie, sowel as die konteks van die storie Ten einde die taalgebruik beter te erstaan, is die Hebreeuse teks as vertrekpunt gebruik en 'n vertaling in Engels gedoen, wat in die bespreking gebruik is. Die reis met Guldah, het my geinspireer. Die teenwoordigheid van vroulike profete word deur die insluiting van Guldah uirgelig. God roep vroue sowel as mans. Guldah verskaf dus 'n ander 'radikale' model vir vroue van haar tyd en daag ook sodoende vroue van vandag uit. In haar patriargale samelewing, was Guldah 'n getroude vrou, sowel as 'n profeet. 'n Profeet wat deur haar mense gerespekteer was. Die koning het sy "getroue volgelinge" (vyf mans) gestuur om "die Here te raadpleeg", en hulle het na Guldah die profeet gegaan. Die storie van Guldah beklemtoon dus die feit dat vroue ook belangrike rolle in die geskiedenis van Israel gespeel het.

This thesis discusses the sources of royal power in the kingdoms of Argead Makedonia and early Ptolemaic Egypt. The overarching aim is to assess the degree of change and continuity between the structures and networks that framed Argead and Ptolemaic royal power. Viewing power not as an abstraction but as the outcome of the real and observable interrelations between individuals and groups, this thesis builds upon the historical sociology of Michael Mann in order to identify four main sources of royal power: dynastic, courtly, military and economic. In their capacity to enhance or limit royal power, the social networks that are formed between the king and representatives of these groups in each context, as well as the structures that produce and reproduce their behaviour, form the focal points of this research. As such, this thesis distances itself from that segment of socio-historical tradition, which grants ultimate primacy to human agency. The Introduction presents the main scholarly debates surrounding the nature of Ptolemaic and Argead kingship and highlights the fact that although both have received considerable attention separately, they have not yet been the focus of a systematic, comparative analysis. At the same time, this chapter brings in the theoretical and methodological framework employed in the thesis. Chapter One discusses the structural organisation of the dynasty, focusing on patterns of marriage and succession, and the manipulation of dynastic connections, real or constructed, as instruments of legitimation. It is argued that the colonial circumstances in early Ptolemaic Egypt led to an amplification of the importance of the dynasty as a source of power. Chapter Two examines the interrelations of the ruler with his extended circle of friends and associates, i.e. the courtiers. A discussion of the physical and social structure of the courts in Aigai, Pella and Alexandria in the early Ptolemaic period confirms that administration at the highest level continued to be organised around personal relations. Chapter Three identifies the enabling mechanisms, which sustained the military power of the Makedonian king. It is argued that royal military leadership and the integration of facets of military organisation (e.g. the institution of klerouchia) and values (through education) in society remained integral to the social organisation of early Ptolemaic Egypt. Finally, Chapter Four examines the economic power of the ruler, as revealed by the organisation of property rights. The absence of the Makedones and the prominence of temples as economically significant groups in early Ptolemaic Egypt underline the structural discontinuities that arise from the necessary adaptation to different local conditions. This thesis concludes that the structures that framed Argead royal power were in their majority remembered and instantiated in the organisational practices of the early Ptolemaic rulers. Deviations from the Argead paradigm occurred when pragmatism led to the introduction of corrective practices, such as the co-regency principle aimed at eradicating the dynastic instability that had plagued the Argead monarchy, and when ecological and political considerations, such as the needs of their non-Hellenic, non-Makedonian audience, dictated a greater degree of accommodation to local conditions, especially in the field of economic organisation. Even there, however, one can discern the influence of the flexible, all-inclusive model of Argead administration of its New Lands as an organisational template.

Thesis (DTh)--Stellenbosch University, 2003 / ENGLISH ABSTRACT: The dissertation is an answer to the question: How should the story of Naboth's land (I Kings 21) be theologically understood by a Khoi who is dispossessed of his/her land and kept on the periphery? The ftrst chapter consists of the hypothesis, the theological assumption of the research, a summary of existing research on the story of Naboth's land and the point of view from which a Khoi looks and listens to the story. The place, from which the story would be looked and listened to, the methodology, is followed by a list of concepts used in the research. The second chapter is an exposition of the hermeneutical position of the Khoi in the theological debate regarding land as a living space for humankind. Opinions from outside (European) and opinions from inside (Khoi) the living space of the Khoi are placed in contrast with one another to illustrate the divide between landed and landless people on the land. Against the European negation of their knowledge of God, the Khoi put their knowledge of God as their Supreme Being, Father and Ruler who has his abode in the clouds but who is always and everywhere powerfully present for the sake of humankind. Against the negation of their human dignity, the Khoi put the dignity of human beings as the creations of God. Against the violent invasion of their land, the Khoi put their viewpoint that human beings should live in peaceful coexistence with neighbours in their physical living space. Against those who violate their spatial identity, the Khoi affirms their identity as Khoi on the periphery of their land under foreign occupation. Against those who deny them a cultural living space, the Khoi establish their right on a cultural living space and their right to think and be heard in their mother tongue. The third chapter is a contribution to the theological debate regarding the story of the land of Naboth from the perspective of a dispossessed Khoi. The personal identities of individuals and of groups are discussed according to their relationships with fellow human beings with whom they had to share their living space. The identity of the city of lezreel as a physical and cultural living space is discussed in accordance with the attachments of Naboth and Ahab to it. Upon this discussion follows an exposition of land as communal possession (Naboth's living space) and land as private property (Ahab's living space). The purchase and the dispossession of ancestral land by Ahab to demote Naboth's family to the status of dependent subjects are identified as acts of violence. The dispossession of ancestral land caused Naboth and Elijah to protest against the violation of the spatial order because of God. The fourth chapter contains an exegesis of the story of the dispossession of the land of Naboth from the perspective of a dispossessed Khoi. The moral of the Khoi stories of the ancestral figure Heitsi Eibib determines the understanding of the story of the dispossession ofNaboth's land by Ahab. Chapter five is an exposition of the significance of the Khoi perspective for the theological understanding of the story of Naboth's land. Chapter six is a summary of the dissertation and shows other possibilities to further develop the theological debate regarding the dispossession ofNaboth's land. / AFRIKAANSE OPSOMMING: Die dissertasie is 'n antwoord op die vraag: Hoe moet die verhaal van Nabot se grond (I Konings 21) teologies verstaan word deur 'n Khoi wat van sylhaar grond onteien is en op die periferie gehou word? Die eerste hoofstuk omvat die vraagstelling, die teologiese begronding van die ondersoek, 'n kort opsomming oor bestaande navorsing oor die verhaal oor Naboth se grond en die plek vanwaar 'n Khoi die verhaal bekyk en beluister. Die plek vanwaar die verhaal bekyk en beluister word, naamlik, die metodologie, word gevolg deur 'n Iys van woorde wat in die ondersoek gebruik word. Die tweede hoofstuk is 'n uiteensetting van die hermeneutiese posisie van die Khoi in die teologiese debat oor die grond as 'n leefruimte vir die mens. Opinies van buite (Europese) en opinies van binne (Khoi) die leefruimte van die Khoi word teenoormekaar gestel om die skeiding tussen grondbesitters and grondlose mense te illustreer. Teenoor die Europese miskennings van die Khoi se kennis van God, stel die Khoi hul kennis van God as hul Opperwese, Vader en Heerser wat bokant die wolke woon maar altyd en orals magtig teenwoordig is ter wille van mense. Teenoor die miskenning van hul menswaardigneid, stel die Khoi die waardigheid van mense as God se skeppings. Teenoor die geweldadige inname van hulle leefruimte, stel die Khoi die standpunt van die vreedsame saambestaan van mense binne dieselfde fisiese leefruimte. Teenoor die standpunt van diegene wat hulle ruimtelike identiteit geweld aandoen, bevestig die Khoi hul identiteit as Khoi op die periferie van hulle land wat in vreemde besit is. Teenoor diegene wat hulle kulturele leefruimte geweld aandoen, vestig the Khoi hulle reg op 'n kulturele leefruimte en om te dink: en gehoor te word in hul moedertaal. Die derde hoofstuk is 'n bydrae tot die teologiese debat oor die verhaal van die grond van Nabot vanuit die perspektief van 'n onteiende Khoi. Die persoonlike identiteit van individue en groepe word bespreek in tenne van hulle verhoudinge tot medemense met wie hulle hul leefruimte moes dee!. Die stad lezreel se identiteit as fisiese en kulturele leefruimte word bespreek volgens die gehegdheid van Nabot en Agab daaraan. Hierop volg 'n uiteensetting van grond as gemeenskaplike leefruimte (Nabot se leefruimte) en grond as privaat eiendom (Agab se leefruimte). Die koop en onteiening van die erfgrond deur Agab om van Nabot se familie afhanklike onderdane te maak word as dade van geweld geidentifiseer. Die onteiening van erfgrond het veroorsaak dat Nabot en Elia protes aangeteken het teen die geweld teen die ruimtelike orde ter wille van God. Die vierde hoofstuk bevat die eksegese van die verhaal oor die onteieing van die grond van Nabot vanuit die perspektief van 'n onteinde Khoi. Die morele betekenis van die Khoi verhale oor Heitsi Eibib bepaal die verstaan van die verhaal van die onteiening en besetting van Nabot se grond deur Agab. Hoofstuk vyf is 'n uiteensetting van die betekenis van die Khoi perspektief op die verhaal van Nabot se grond vir teologiese denke. Hoofstuk ses is 'n opsorruning van die dissertasie en wys op moontlikhede hoe om die teologiese debat oor the onteiening van Nabot se grond verder te ontwikkel.