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1
DAVIS, THOMAS WILLIAM. "A HISTORY OF BIBLICAL ARCHAEOLOGY (PALESTINE)." Diss., The University of Arizona, 1987. http://hdl.handle.net/10150/184053.
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This is the study of the rise, dominance, and decline of a particular paradigm in Near Eastern archaeology known as Biblical archaeology. The development of the field is traced chronologically with an emphasis upon field work in Palestine because this was the arena of Biblical archaeology's field research. The first systematic explorations of Palestine were by Edward Robinson. Robinson wanted to recover the historical reality behind the biblical record, thereby making Scripture more accessible. This research for realia became a foundational motivation of Biblical archaeology. After Robinson, societies were founded dedicated to the study of the culture and history of Palestine. Up to World War I, Biblical archaeology remained in the armchair, content to interpret results gathered by professional archaeologists in the field. W. F. Albright brought Biblical archaeology actively into field work. Albright was guided in his archaeological research by the desire to ground biblical studies, in the perceived realia of archaeology. He believed archaeology was an external, objective endeavor that could provide solid support for an historical understanding of the Bible. He systematized the pottery chronology of Palestine and his field methodology became the recognized model for excavation in Palestine. A common misconception of Biblical archaeology is to see the field as a monolithic structure. In reality, the endeavor has been fragmented along theological lines and these various strains are separated and examined. After the war, Albright's successor, G. E. Wright, linked Biblical archaeology to the Biblical Theology Movement. The resulting "classical" Biblical archaeology of Albright and Wright viewed Palestinian archaeology as the field adjunct of biblical studies, limiting the research agenda to questions of biblical interest. When at Shechem, Wright was forced to recognize the subjective nature of archaeological interpretation, the entire system collapsed because Biblical archaeology depended upon the understanding of archaeology as realia. In recognition that data only speak in response to a question, Wright and his students turned to a new paradigm that could provide a wider range of questions. Despite the almost total rejection of Biblical archaeology as a paradigm for research, it has a positive legacy.
2
Elliott, Mark 1948. "Archaeology, Bible and interpretation: 1900-1930." Diss., The University of Arizona, 1998. http://hdl.handle.net/10150/288877.
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This is a study of the interpretation of archaeological data by Anglo-American Bible scholars, though the emphasis is primarily American, in scholarly and popular publications from 1900-1930. The major archaeological research interest for many Anglo-American biblical scholars was its direct reflection on the biblical record. Many were devout and reared on a literal reading of Scripture. Traditional scholars insisted that the function of archaeology was to provide evidence to validate the Bible and to disprove higher criticism. They were clearly motivated by theological concerns and created an archaeology of faith that authenticated the word of the Lord and protected Christian doctrines. Liberal or mainstream scholars rejected conservative methods that simply collated archaeological data to attack the documentary hypothesis and its supporters. Several eminent Bible scholars developed important studies on the interpretation of archaeological results from Palestine. They participated eagerly in analyzing archaeological material and refused to concede the field of biblical archaeology to theologically-motivated conservative scholars and theologians. They were determined to conduct important investigations of the archaeological evidence free from theological bias. Palestinian excavations lacked the spectacular architectural and inscriptural remains unearthed in Egypt and Mesopotamia. The popular press did occasionally report on the progress of several excavations from Palestine, but, for the most part, Palestinian excavations concentrated on tells and pottery and the results were disappointing. However, by the 1920s the New York Times was a major source of information concerning archaeological news and frequently carried stories that indicated that archaeology was confirming the biblical record and many of the Bible's revered figures. The Times played a vital role in popularizing biblical archaeology and contributed many illustrations of amazing archaeological discoveries that "proved" the historicity of the biblical text. W. F. Albright's scholarly conclusions in the 1920s were moderate. Albright's scholarship was not motivated by theological concerns as many have assumed. Though his religious convictions were assuredly conservative, his scholarship had little in common with the tendentious archaeological assumptions created by conservative Bible scholars and theologians. Albright's interpretations were based on the archaeological data and not on theological dogma.
3
Willett, Elizabeth Ann Remington. "Women and household shrines in ancient Israel." Diss., The University of Arizona, 1999. http://hdl.handle.net/10150/288986.
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High infant mortality and short female life span threatened Israelite women, who were respected as household administrators and educators. The concept of a personal god first observed in second millennium BCE Mesopotamian texts and house shrines involved apotropaic measures against a malevolent goddess who sickened and stole newborn children. Protective blessing inscriptions and deemphasis on the sexual aspect of Israelite figurines indicate that the personal goddess Asherah's function in Israelite religion was connected with protection more than with fertility. Offering benches and incense burners that define semi-public cult rooms in Syria-Palestine accompany female figurines in Israelite houses at Tell Masos, Tell el-Far'ah, Beer-sheba, and Tell Halif. Eye amulets such as those from the eighth century Lachish houses as well as the large-breasted pillar-figurines reflect a long-standing Near Eastern tradition of using eye and breast motifs to protect against the evil eye and child-stealing demons. The figurines' occurrence with women's textile and food preparation implements in female domains indicates that women set up a household shrine with an Asherah figurine near an entrance. The figurines interpreted as votives that mean "this is me" or "this is you" represent a covenant relationship between the breast-feeding mother of a newborn infant and a nurturing and protecting female deity. Israelite women dedicated votive gifts to Asherah and burned incense or oil with prayers and incantations on a regular basis during the vulnerable neonatal stage of a child's life, or at signs of illness. Ancient and modern Near Eastern parallels attest that women burn incense and oil to invoke the presence of a deity they contract with for protection. Pronouncing the deity's name is essential, and in iconic cultures, visual images empowered by prayers form important parts of these rituals.
4
Ortiz, Steven Michael. "The 11/10th century B.C.E. transition in the Aijalon Valley Region: New evidence from Tel Miqne-Ekron Stratum IV." Diss., The University of Arizona, 2000. http://hdl.handle.net/10150/289139.
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Recent deconstructionist trends within Syro-Palestinian archaeology and biblical studies have now converged on the Israelite Monarchy causing two major ceramic reappraisals of the Iron Age I and II Periods. The result is a proposal for a new low chronology in Syro-Palestinian archaeology. These trends are creating more problems than they are solving by naively assuming ceramic change was consistent throughout Syro-Palestine and manipulating the archaeological data to fit the new models. The dissertation addresses the radical archaeological and historical reconstructions of the current trend by focusing on the Iron Age I-II transition in the northern parts of the Philistine coast and Shephelah (foothills)--Aijalon Valley Region. Excavations at Tel Miqne-Ekron provide new evidence for an evaluation of recent chronological proposals and aide in the development of a ceramic corpus of the Aijalon Valley Region. As a border site between the coastal region and the hills, Tel Miqne is an important site to isolate and compare regional variations and the complex socioeconomic variables that pattern the archaeological record. The dissertation is divided into three parts. Part I includes a review of current work in Syro-Palestinian Iron Age research and an overview of ceramic theory development. Part II contains the core database: (1) development of the Tel Miqne Stratum IV typology, and (2) a comparanda, with other sites in the region and attempt to isolate the chronological and spatial patterns of the Iron Age transition (11/10th century B.C.E.). Part III contains the results and interpretations. This study concludes that: (1) ceramic change is not chronologically homogeneous and therefore regional variation must be incorporated in all ceramic analyses; (2) the proposed new Low Chronology for the Iron Age in the southern Levant cannot be supported by the archaeological evidence; and (3) the Aijalon Valley Region reflects the complexity of the Iron Age transition as many ethnic elements and political groups vied for control of the important crossroads and access to coastal ports.
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Rodrigues, Gabriella B. [Verfasser], and Manfred [Akademischer Betreuer] Oeming. "GERMAN BIBLICAL ARCHAEOLOGY: RETROSPECTIVE OF A NEGLECTED LEGACY; A Study of the German contribution to the Archaeology of Palestine in its longue durée, from 1871 to 1945 / Gabriella B. Rodrigues ; Betreuer: Manfred Oeming." Heidelberg : Universitätsbibliothek Heidelberg, 2017. http://d-nb.info/1180985451/34.
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Birkan, Amy. "The bronze serpent, a perplexing remedy : an analysis of Num. 21:4-9 in the light of Near Eastern serpent emblems, archaeology and inner Biblical exegesis." Thesis, McGill University, 2005. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=82684.
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In Num. 21: 4-9, after complaining against God, the Israelites were punished with a plague of venomous serpents. Following their apology, God commanded Moses to fashion a bronze serpent and mount it on a standard; the bitten were to look at it to recover. The use of the serpent form is striking, as it seems to boldly negate the fundamental Torah law, which prohibits the use of any images or statues. To gain better insight into the narrative, the first section of this work explores a possible context for it, based on archaeological findings. The second section focuses on the two prominent Egyptian elements contained in the narrative, the serpent and the standard, whose local symbolism is evaluated. The third section explores whether there are ancient Near Eastern parallels for the healing serpent. The narrative, in the fourth section, is examined according to its inner-Biblical interpretation. As the episode is the last of the ten wilderness complaint sequences, each is analyzed for a comprehensive understanding of Num. 21: 4-9; what elements, if any, are unique to it, and might have contributed the narrative's use of this peculiar remedy?
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Reusch, Kathryn. ""That which was missing" : the archaeology of castration." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:b8118fe7-67cb-4610-9823-b0242dfe900a.
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Castration has a long temporal and geographical span. Its origins are unclear, but likely lie in the Ancient Near East around the time of the Secondary Products Revolution and the increase in social complexity of proto-urban societies. Due to the unique social and gender roles created by castrates’ ambiguous sexual state, human castrates were used heavily in strongly hierarchical social structures such as imperial and religious institutions, and were often close to the ruler of an imperial society. This privileged position, though often occupied by slaves, gave castrates enormous power to affect governmental decisions. This often aroused the jealousy and hatred of intact elite males, who were not afforded as open access to the ruler and virulently condemned castrates in historical documents. These attitudes were passed down to the scholars and doctors who began to study castration in the late 19th and early 20th centuries, affecting the manner in which castration was studied. Osteometric and anthropometric examinations of castrates were carried out during this period, but the two World Wars and a shift in focus meant that castrate bodies were not studied for nearly eighty years. Recent interest in gender and sexuality in the past has revived interest in castration as a topic, but few studies of castrate remains have occurred. As large numbers of castrates are referenced in historical documents, the lack of castrate skeletons may be due to a lack of recognition of the physical effects of castration on the skeleton. The synthesis and generation of methods for more accurate identification of castrate skeletons was undertaken and the results are presented here to improve the ability to identify castrate skeletons within the archaeological record.
8
Hirsch, Julian. "The Oberlin Near East Study Collection in Context." Oberlin College Honors Theses / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=oberlin1590254692197989.
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Bianchi, D. "UN PARADIGMA DEVOZIONALE NEL PERIODO BIZANTINO E PRIMO ISLAMICO: RIVALUTANDO IL COMPLESSO MONASTICO DEL MEMORIALE DI MOSÈ SUL MONTE NEBO." Doctoral thesis, Università degli Studi di Milano, 2017. http://hdl.handle.net/2434/489224.
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The aim of my PhD dissertation is to reassess the previous interpretations related to the
monastic complex of the Memorial of Moses on Mount Nebo, Jordan. This analysis was possible
due to new archaeological surveys promoted by the Studium Biblicum Franciscanum, on which I
cooperated as archaeological field assistant. My research was conducted into those parts of the
basilica that had never been investigated archaeologically. Excavations in the central nave of the
church have unearthed a burial tomb, completely intact. It was found to be empty, adorned with
alabaster marble and placed on the highest point of the mountain. The tomb structure, which can
probably be considered a cenotaph, was built in the oldest sacred building erected on Mount Nebo,
in the place where, according to biblical tradition, the memory of the death of the Prophet Moses
was worshipped.
The thesis is divided into two different parts. The first two chapters are devoted to the last
discoveries and to the reassessment of previously published data, in order to suggest a new
approach to the first building constructed on Mount Nebo and a revised interpretation of the several
layers of construction carried out on the monument over the centuries. The historical and
topographic context of the coenobium is discussed in the second part. The monastery of Mount
Nebo was indeed part of the variegated framework of monastic complexes linked to the worship of
the biblical figures widespread in Transjordan. After discussing this important correlation, I
examined the different economic aspects that have contributed to the evolution of the monastery in
its joint production and livelihood. The fine mosaic floors demonstrate the evergetism of the abbots,
lay donors and local bishops, while the agricultural facilities show the hegemonic role of the
monastery over the colony of monks who dwelled in the surrounding valleys. Finally, I analyzed the
various factors that led to the monastic decline. Particular attention was paid to the excavations
under the synthronon and in one room of the monastery, which have provided additional data on the
last renovation of the building, occurred during the transition between the Umayyad period and the
early ‘Abbāsid era.
10
Xavier, Janaina Silva. "Plano museológico: uma discussão para o Museu de Arqueologia Bíblica Paulo Bork do Centro Universitário Adventista de São Paulo." Universidade de São Paulo, 2015. http://www.teses.usp.br/teses/disponiveis/103/103131/tde-07072015-152340/.
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Esta dissertação apresenta os resultados de um trabalho de pesquisa desenvolvido no Programa de Pós Graduação Interunidades em Museologia, da Universidade de São Paulo. O estudo discute o Plano Museológico como instrumento de gestão adotado pelo Governo Federal brasileiro em 2006, apresenta as origens desse modelo de planejamento, suas propostas e estrutura e levanta dados sobre sua disseminação e aplicação nos museus brasileiros. Analisa, também, exemplos de Planos Museológicos, identificando aspectos positivos e negativos, procurando compreender sua utilidade na gestão dos museus e, por fim, propõe parâmetros para a elaboração de um Plano Museológico para o Museu de Arqueologia Bíblica Paulo Bork, do Centro Universitário Adventista de São Paulo (UNASP EC), adequado as suas especificidades universitárias e capaz de nortear de forma objetiva as ações dessa instituição em face da sociedade.<br>This dissertation presents the results of a research work in the Graduate Program in Interunits Museology, of the University of São Paulo. The study discusses the Museological Plan as a management instrument adopted by the Brazilian Federal Government in 2006, presents the origins of this planning model, its proposals and structure and raises data on its dissemination and use in Brazilian museums. It also analyzes examples of Museological Plans, identifying positive and negative aspects, trying to understand its usefulness in the management of museums and finally proposes parameters for the development of a Museological Plan for the Museum of Biblical Archaeology Paul Bork, the University Center São Paulo (UNASP EC) matches your specific university and able to guide objectively the actions of the institution in the face of society.
11
Yoder, Tyler R. "Fishing for Fish and Fishing for Men: Fishing Imagery in the Hebrew Bible and the Ancient Near East." The Ohio State University, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=osu1429659752.
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Swanson, Joshua. "Talk This Way: A Look at the Historical Conversation Between Hip-Hop and Christianity." Digital Commons @ East Tennessee State University, 2020. https://dc.etsu.edu/etd/3810.
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Christianity and Hip-Hop culture are often said to be at odds with one another. One is said to promote a lifestyle of righteousness and love, while the other is said to promote drugs, violence, and pride. As a result, the public has portrayed these two institutions as conflicting with no willingness to resolve their perceived differences. This paper will argue that there has always been a healthy conversation between Hip-Hop and Christianity since Hip-Hop’s inception. Using sources like Hip-Hop lyrics, theologians, historians, autobiographies, sermons, and articles that range from Ma$e to Tipper Gore, this paper will look at the conversation between Hip-Hop and Christianity that has been ongoing for decades. This thesis will show why that conversation is essential for the church and necessary for Hip-Hop artists to express themselves fully. This paper will show rap and Hip-Hop culture to be a complex institution with its own theology, history, and prophets – that uses its own voice to express how urban youth view not only their lives but also how God and the church are present in their lives.
13
Furlong, Pierce James. "Aspects of ancient Near Eastern chronology (c. 1600-700 BC)." Melbourne, 2007. http://repository.unimelb.edu.au/10187/2096.
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The chronology of the Late Bronze and Early Iron Age Near East is currently a topic of intense scholarly debate. The conventional/orthodox chronology for this period has been assembled over the past one-two centuries using information from King-lists, royal annals and administrative documents, primarily those from the Great Kingdoms of Egypt, Assyria and Babylonia. This major enterprise has resulted in what can best be described as an extremely complex but little understood jigsaw puzzle composed of a multiplicity of loosely connected data. I argue in my thesis that this conventional chronology is fundamentally wrong, and that Egyptian New Kingdom (Memphite) dates should be lowered by 200 years to match historical actuality. This chronological adjustment is achieved in two stages: first, the removal of precisely 85 years of absolute Assyrian chronology from between the reigns of Shalmaneser II and Ashur-dan II; and second, the downward displacement of Egyptian Memphite dates relative to LBA Assyrian chronology by a further 115 years. Moreover, I rely upon Kuhnian epistemology to structure this alternate chronology so as to make it methodologically superior to the conventional chronology in terms of historical accuracy, precision, consistency and testability.
14
Vine, Jayne Margaret. "Moses son of Akhenaten? : a study of archaeology and textual perspectives." Diss., 2015. http://hdl.handle.net/10500/19239.
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The search for a ‘historical Moses’ is one which has been debated for several centuries. In spite of copious archaeological finds in Egypt and other parts of the ancient Near East, no material remains have been found to substantiate the Exodus story. Mythological stories from the ancient Near East bear striking similarities to the Moses narrative found in the Hebrew Bible. The inconsistencies found in the Hebrew Bible further hamper the attempt to find a historical Moses, instead Moses is found only in tradition. Taking these issues into consideration, other possibilities need to be investigated. This dissertation places Moses growing up in the court of Akhenaten an 18th Dynasty Egyptian Pharaoh in the middle of the 14th century BCE. The study investigates the possibility of Moses as a son of Akhenaten with Nefertiti as a stepmother, his own biological mother, a Mitannian princess, having died giving birth to Moses. Several similarities between Akhenaten and Moses are discussed throughout the study. The study moves into the 21st century with the groundbreaking discovery of DNA, which provides new conclusions which before were only debated.<br>Biblical & Ancient Studies<br>M.A. (Biblical Archaeology)
15
Smuts, Stephen (Theologian). "The impact of Biblical archaeological findings on Christian pilgrimage : the case of the burial sites of Jesus." Diss., 2016. http://hdl.handle.net/10500/21714.
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This dissertation comparatively explores and critically evaluates the historical and traditional notions that are commonly held by Christian pilgrims visiting the Holy Land; and it does so by examining the archaeological, historical, and literary evidence, with specific reference to the existent material remnants that are closely associated with the burial of Christ Jesus.
The research will highlight the impact that biblical archaeological findings and the results thereof have had on these identified pilgrimage sites. Both the strengths and the weaknesses of the evidence will be enumerated; and the implications for the practice and significance of pilgrimages will be set out.<br>Old Testament and Ancient Near Eastern Studies<br>M.A. (Biblical Archaeology)
16
Greeff, Casparus Johannes. "Paleopathology: signs and lesions in skeletal remains of epidemics and diseases of Biblical times in Syro-Palestine." Diss., 2005. http://hdl.handle.net/10500/1958.
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This dissertation deals with the study of ancient diseases mentioned in the historical period of the Scriptures in the region of Syro-Palestine. The definition, history, methodology and etymology of the terms relating to biblical diseases are discussed. Leprosy, syphilis, plague and anaemia amongst other diseases leave skeletal signs and lesions. Paleopathologists may reveal these diseases by studying skeletal remains of the population of Syro-Palestine.
Criticisms and recommendations are offered for the practical paleopathologist, anthropologist or archaeologist. More interest should be taken in the study of coprolite in every new discovery of human remains. The scarcity of skeletal remains in the region is well known. The past and present law structure, the Halakah, may partly be to blame.
The future of paleopathology worldwide is undisputedly the biochemical science of DNA analysis. With this new science the role for macromorphological examination may diminish. The diseases mentioned in the Bible are finding it increasingly difficult to hide behind the words in the Scriptures.<br>Old Testament and Ancient Near Eastern Studies<br>MA (Biblical Archaeology)
17
Dyer, Jennifer. "The role of Archaeology in the Jesus industry." Diss., 2015. http://hdl.handle.net/10500/21003.
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The question leading to this study is whether the facts and theories pertaining to the
Bible and Jesus Story as presented by The Authors (H Schonfield, D Joyce, B Thiering, M
Baigent, R Leigh, H Lincoln; M Starbird, and D Brown) could be verified by the
Archaeology evidence. I have adopted a multidiscipline and holistic approach
considering information gathered from all media sources to ascertain what theories, if
any could replace the traditional Jesus Story of the New Testament. I considered
whether the alternative theories or traditional theories were believable due to the
evidence presented by Biblical Archaeology or by the techniques used by The Authors
in presenting their facts. By using Thouless’ system of Straight and Crooked thinking I
was able to ascertain that the theories used in the novels written by The Authors may
have been persuasive, but lacked substance.<br>Biblical and Ancient Studies<br>M. Th. (Biblical Archaeology)
18
Conradie, Dirk Philippus. "Archaeological interpretation and ideology of historical spaces in Israel and the West Bank." Thesis, 2021. http://hdl.handle.net/10500/27453.
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Bibliography: leaves 176-186<br>The relationship between political, religious ideology and the interpretation of
archaeological excavation in the Holy Land has faced criticism and has been debated by
scholars since the beginning of biblical archaeology in the 19th century and up to the present
day. These debates are not just academic but have manifested itself in the public narrative
and are alleged to have consequences regarding the history of Israel and the physical space
inhabited by both the Israelis and the Palestinians. Some of the current excavations in
Jerusalem are viewed with suspicion. Archaeology is singled out to be biased in its
interpretation and that it is being used for political ends. An investigation of the point of
intersection between archaeology, politics and religion is important for the discourse and
question whether archaeology in Israel has become complicit in the establishment and
continued maintenance of nationhood and the Zionist project, as alleged by the minimalist
scholars and opponents of Israel. Biblical archaeology has been drawn into this debate and
its interpretation. The negative externalities of this discipline are the perceived use of the
biblical text as a reference document and the subsequent findings of Late Bronze and Iron
Age archaeology, which raise questions about the veracity of the biblical text and its impact
on biblical scholarship and religion.
Archaeologists and their interpretation of these spaces find themselves amid this
paradigmatic revolution. The integrity of these scholars, their methodologies and their
motivations are interrogated to the point of an ideological debate.
The position of Palestinian archaeology hangs in the balance and there is no clear indication
as to its future or whether any collaboration with Israeli archaeology is possible due to the
politicisation in the region and the distrust that exists between Israel and the West Bank in
general.
This research reveals the extent in which these externalities of biblical archaeology and its
interpretation have had an effect on ideology and its prevalence, and whether the questions
and criticisms raised are justified. The views of archaeologists who have been actively
involved in the excavation of the region provide these answers.<br>Biblical and Ancient Studies<br>D. Phil. (Biblical archaeology)
19
Depew, Patricia Ruth. "The archaeological sources which elucidate the history of the northern kingdom and neighboring lands: from Omri (876 BCE) to the exile (721 BCE)." Thesis, 2004. http://hdl.handle.net/10500/2065.
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This dissertation provides a survey of the available archaeological sources that have been discovered that help illuminate the history of the Northern Kingdom of Israel from King Omri (876 BCE) into the Assyrian Exile (721 BCE) of the Iron II a and b periods.
This history is given in the Hebrew Scriptures as found in 1 Kings 16:16 to 2 Kings 17:6.
To accomplish this research, several resources have been organized in a systematic approach.
The artifacts and physical remains are examined in categories including: pottery, town planning, architecture, literacy and inscriptions, temples, gods, cult objects, metallurgy, weapons and warfare, weights and measures, farming, food preparation, music, jewelry, art, and burial. Photographs of several artifacts are included.
With the background developed on the material culture, the next topic of importance to be considered is the archaeological sites and their relationship to this historic period. The relevant archaeological excavations and in-situ artifacts surveyed were found in areas of the former cultures including: Israel, Judah, Sinai, Edom, Moab, Amman, Lebanon, Syria, Aram, Assyria, Babylon and Persia.
A vast number of these sited reveal information regarding the time period from King Omri, his son King Ahab and Ahab's wife, Queen Jezebel.
There was interaction between Israel and Judah, and the kingdoms in Moab, Ammon, Lebanon, Aram, and Assyria. Eventually in 721 BCE many people were taken from the Israel into Exile and captivity by the Assyrians.
The conclusion of this dissertation ties together the findings of the material sources with the historic events. The material sources have given considerable light on the history of the Northern kingdom as was given in the Hebrew Scriptures as is presented in this final section of the dissertation.<br>Religious Studies and Arabic<br>D.Litt. et Phil. (Biblical Studies)
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Vermeulen, Floris Nicholas. "A Sikil interlude at Dor: an analysis of contrasting opinions." Diss., 2006. http://hdl.handle.net/10500/1719.
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This paper analyses the opposing views regarding the presence or absence of the Sikil at Dor in Palestine during Early Iron Age 1. Textual sources claim that the Sikil were pirates who came from the west and settled in Cyprus. Egyptian sources point to a Sikil presence at Dor.
Some scholars regard the Egyptian sources and archaeological finds at Dor as evidence of a Sikil settlement at Dor. Others maintain that there is a continuity of ceramics at Dor from Canaanite to Phoenician. Though there were foreign influences at Dor during Early Iron Age 1 which point to newcomers, they propose that these newcomers probably came from Cyprus. No archaeological record of a Sea People-presence at Dor has been discovered.
This study textually traces the Sikil from the Aegean to Cyprus, Egypt and finally to Dor and a theory is presented that the Sikil originated in the Aegean, temporarily settled in Cyprus and finally at Dor.<br>Old Testament & Ancient Near Eastern Studies<br>M.A. (Biblical Archaeology)
21
Kennedy, Titus Michael. "The Israelite conquest : history or myth? : an achaeological evaluation of the Israelite conquest during the periods of Joshua and the Judges." Diss., 2011. http://hdl.handle.net/10500/5727.
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The thesis examines the archaeological and epigraphic data from Canaan during the Late Bronze Age in order to evaluate the historicity of the Israelite Conquest accounts in the books of Joshua and Judges. The specific sites examined in detail include Jericho, Ai, Hazor, Shechem, and Dan. Additionally, the chronology and setting for the period of the alleged Israelite Conquest is explained through both textual and archaeological sources, and several ancient documentary sources are examined which demonstrate the presence of Israel in Canaan during the Late Bronze Age. The thesis concludes that a vast amount of archaeological evidence indicates that the sites of Jericho, Hazor, Shechem, and Dan were occupied, destroyed, and resettled at the specific times and in the manner consistent with the records from the books of Joshua and Judges, and that ancient documents indicate that the Israelites had appeared in Canaan during the Late Bronze Age.<br>Old Testament and Ancient Near Eastern Studies<br>M.A. (Biblical Archaeology)
22
Rothlin, Gail Avril. "Gold and silver for a kingdom, the Judaean economy in the the iron age ll : possible sources for King Hezekiah's wealth." Diss., 2009. http://hdl.handle.net/10500/3312.
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The question leading this study is whether or not the contents of Hezekiah‘s storehouses and treasuries (2 Ki 20:13, 2 Chr 32:25-28 and Is 39:2) defy or reflect the reality of the Judaean domestic economy in the late 8th – early 7th century BCE. I have adopted a multidisciplinary and holistic approach, considering the literary, political, economic, religious, and socio-cultural dimensions of Hezekiah‘s reign. The study concludes that revenue from agriculture could not have been Hezekiah‘s only source of income. Local goods and taxes were insufficient in volume and value to account for the extent of Hezekiah‘s wealth. While the religious reforms and cult centralisation introduced by Hezekiah would have generated considerable income, alternative sources must have been available to the king. Tolls, taxes, and customs imposed on the international trade traversing the Levant contributed significantly. Examination of the available archaeological evidence reflects a prosperous economy, one that favoured a powerful minority.<br>Biblical and Ancient studies<br>M. A. (Biblical Archaeology)
23
Vermeulen, Floris Nicholas. "Egyptian religious symbols in Judah and Israel from 900 B.C.E. to 587 B.C.E. : a study of seal inconography." Thesis, 2010. http://hdl.handle.net/10500/3996.
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When cultures meet, mutual influences and cultural exchanges are unavoidable. Egypt’s contact with Syro-Palestine goes back to at least the Chalcolithic Period. Egypt was a major role player in the region throughout the Bronze Age. The discoveries at Ugarit have placed a lot of emphasis on possible Canaanite influences on the religion of ancient Israel.
The purpose of this study is to investigate if cultural exchanges led to Egyptian religious concepts being accepted in Israel and Judah during the period 900-587 B.C.E. (Iron IIB and C). For this reason the iconography on contemporary seals was investigated. Symbols in ancient times, especially amongst illiterate societies, were important instruments in conveying ideas and concepts. The Hebrew Bible abounds with symbolism to illustrate the powers of Yahweh. Egyptian iconography on Hebrew seals, in particular seal amulets, has been regarded by most biblical scholars as mere decorations and the amulets regarded as ‘good luck’ charms.
Seal amulets were important instruments of magical ritual in ancient Egypt, where there was no distinction between magic and religion. Biblical prohibitions against magic show that in Israel and Judah, it was regarded as a form of idolatry, thus religious rituals.
An important factor to be considered is the influence of Phoenicia on the region during the Period. Close relationships seem to have existed between Phoenicia with the United Kingdom of Israel and later with the northern Kingdom of Israel. An investigation of Phoenician seals from the period revealed that Egyptian religious
iconography was used by all levels of Phoenician society. They inter alia used Egyptian imagery to portray their own gods.
Seals from Israel and Judah during Iron IIB and C indicate that Egyptian religious iconography was also used on seals by all levels of society in those kingdoms. Israel, due to its close proximity to Phoenicia, probably imported these images via Phoenicia. Judah, due to its isolation, probably got those images directly from Egypt. Some of these images may be ascribed to attempts to portray aspects of Yahweh’s powers. Others convey definite Egyptian religious messages. Egyptian influences on Israelite religion played a larger role than previously accepted.<br>Biblical Archaeology<br>D. Litt. et Phil. (Biblical Archaeology)
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Le, Roux M. "In search of the understanding of the Old Testament in Africa : the case of the Lemba." Thesis, 1999. http://hdl.handle.net/10500/17188.
Full textAbstract:
This project seeks to determine, to what extent the culture of early Israel (1250-1000 BC) is
similar to African cultures, more specifically, to that of the Lemba. However, a comparison
between the cultures of early Israel and those of certain African tribes is not the primary
objective in this case. This project is neither an anthropological study nor does it intend to
mainly focus on the Lemba as such -though this may appear to be the case. This endeavour primarily
fits into the ambit of Old Testament Studies. The investigation into the Lemba is meant to be
subsidiary to the point of contingence between their culture and Old Testament customs and
traditions, and how this information affects the interpretation of the Old Testament and its
teaching in Africa. A number of comparisons between the early Israelite religion as reflected in
the Old Testament and the Lemba are drawn. Though the qualitative research (inductive approach) is
employed in the field work, the greatest part of the data on religious perspectives and practices
is mediated by the theory of a phenomenological approach as advocated by Ninian Smart on matters of
experience, mythology, ritual, and ethical/judicial dimensions. Therefore, the approach is also
deductive.
The Lemba is a very specific group with claims about Israelite/Judaic origins. Their early
departure from Israel (according to them ca 586 BC) can mean that there are remnants of a very
ancient type oflsraelite religion, now valuable when juxtaposed to that of early Israel. This study
takes Lemba traditions seriously, but finally does not verify or falsify Lemba claims - but the
outcomes in this thesis may take this debate a step further.
Their claims make them special and extremely interesting to study from the point of view of oral
cultures. Their oral culture is constitutive of their world-view and self-understanding or
identity. It incorporates the role of oral traditions, history and historiography and parallels
are drawn between orality in early Israelite and Lemba religions. The reciprocity between orality
and inscripturation of traditions, yielding valuable information on what may have happened in the
developent of traditions in Israel, are also attended to in this project.
Nevertheless, this project is primarily a search for the understanding and relevance of the Old
Testament in Afiica and is, therefore, a selective and not an exhaustive comparison between the
Lemba and early Israel. And so, taking cognisance of the hermeneutic of contextualisation in
Africa in particular, a teaching module syllabus for Old Testament Studies is developed, of which
the very strands of religion among the Lemba and early Israel are constitutive for teaching Old
Testament Studies in present-day African cultures (and perhaps elsewhere).<br>Biblical and Ancient Studies<br>D. Litt. et Phil. (Biblical Studies)
25
Le, Roux Magdel. "In search of the understanding of the Old Testament in Africa : the case of the Lemba." Thesis, 1999. http://hdl.handle.net/10500/17188.
Full textAbstract:
This project seeks to determine, to what extent the culture of early Israel (1250-1000 BC) is
similar to African cultures, more specifically, to that of the Lemba. However, a comparison
between the cultures of early Israel and those of certain African tribes is not the primary
objective in this case. This project is neither an anthropological study nor does it intend to
mainly focus on the Lemba as such -though this may appear to be the case. This endeavour primarily
fits into the ambit of Old Testament Studies. The investigation into the Lemba is meant to be
subsidiary to the point of contingence between their culture and Old Testament customs and
traditions, and how this information affects the interpretation of the Old Testament and its
teaching in Africa. A number of comparisons between the early Israelite religion as reflected in
the Old Testament and the Lemba are drawn. Though the qualitative research (inductive approach) is
employed in the field work, the greatest part of the data on religious perspectives and practices
is mediated by the theory of a phenomenological approach as advocated by Ninian Smart on matters of
experience, mythology, ritual, and ethical/judicial dimensions. Therefore, the approach is also
deductive.
The Lemba is a very specific group with claims about Israelite/Judaic origins. Their early
departure from Israel (according to them ca 586 BC) can mean that there are remnants of a very
ancient type oflsraelite religion, now valuable when juxtaposed to that of early Israel. This study
takes Lemba traditions seriously, but finally does not verify or falsify Lemba claims - but the
outcomes in this thesis may take this debate a step further.
Their claims make them special and extremely interesting to study from the point of view of oral
cultures. Their oral culture is constitutive of their world-view and self-understanding or
identity. It incorporates the role of oral traditions, history and historiography and parallels
are drawn between orality in early Israelite and Lemba religions. The reciprocity between orality
and inscripturation of traditions, yielding valuable information on what may have happened in the
developent of traditions in Israel, are also attended to in this project.
Nevertheless, this project is primarily a search for the understanding and relevance of the Old
Testament in Afiica and is, therefore, a selective and not an exhaustive comparison between the
Lemba and early Israel. And so, taking cognisance of the hermeneutic of contextualisation in
Africa in particular, a teaching module syllabus for Old Testament Studies is developed, of which
the very strands of religion among the Lemba and early Israel are constitutive for teaching Old
Testament Studies in present-day African cultures (and perhaps elsewhere).<br>Biblical and Ancient Studies<br>D. Litt. et Phil. (Biblical Studies)
26
Swart, Elanij Chantal. "Exploring the role of water in the social dynamics of the Old Testament." Diss., 2018. http://hdl.handle.net/10500/25271.
Full textAbstract:
The availability of water and subsequent systems that developed around it played an important role throughout biblical lands and their surroundings. Water’s contribution spanned across all facets of life, times of peace and war, affecting the elite and the poor. The research focuses on the different aspects of water, both in its natural and anthropogenic distribution. The combination of archaeology, anthropology, and geography explores the following questions: What can be learnt from contemporary civilisations? What social implications did water systems have on ancient Palestine’s society? Did the extent of the impact lessen once water was secured? The multidisciplinary
approach aids in understanding the effect of water availability the social structures required for the creation, use, and maintenance of the different water systems. Water was, at first, a basic need for survival in rural areas, turning into a magnificent show of power of the ruling elite
of ancient Palestine.<br>Biblical and Ancient Studies<br>M.A. (Biblical Archaeology)
27
Pretorius, Johan. "Weapons, warfare and skeleton injuries during the Iron Age in the Ancient Near East." Diss., 2020. http://hdl.handle.net/10500/27556.
Full textAbstract:
Due to the nature of war, persons are killed with various types of weapons.
Throughout the history of humanity, weapons were used in this regard and these
weapons left injuries on the victims that are distinguishable. The type of force
conveyed by the ancient weapons effected injuries that enable modern-day
bioarchaeologists to extrapolate which weapons caused which injuries. The
Assyrians depicted their wars and battles on reliefs. An analysis of these depictions,
with an extrapolation of the lesions expected in skeletal remains, could contribute to
better understanding of the strategies of war in ancient times. This dissertation will
discuss how the evaluation of human remains in comparison to Assyrian reliefs may
contribute to the chronological knowledge of war and warfare in the Iron Age Ancient
Near East – especially at Lachish. A discourse of the approaches available to
researchers regarding access to data in the forensic bioarchaeological field will be
presented.<br>Biblical and Ancient Studies<br>M.A. (Biblical Archaeology)
28
Thompson, Lynn. "David and Solomon : investigating the archaeological evidence." Diss., 2001. http://hdl.handle.net/10500/16203.
Full textAbstract:
The historicity of the United Monarchy has recently come under attack. The
biblical 'minimalists' say that a reconstruction of ancient Israel is impossible with the sources
that we have access to, and the glory and wealth of Solomon's empire is mere fiction. They
disregard the Bible as a reliable source, and archaeology because it is mute and open to
interpretation. Some scholars have suggested lowering the traditional dates on certain
archaeological strata, resulting in an entirely different picture of the tenth century BCE.
Other scholars say that the United Monarchy definitely did exist and consider the Bible a valuable
historical source. The evidence for the tenth century and the United Monarchy as shown by the
Hebrew Bible and archaeology is investigated as well as various key sites in Israel. The conclusion
is that the traditional chronology and viewpoint of the United Monarchy still needs to be
respected.<br>Biblical and Ancient Studies<br>M.A. (Biblical Studies)
29
Krawitz, Lilian. "South africa's axial religious transformation: the utilization of the axial Hebrew prophets' response models in the revision of South Africa's maladaptive pre-axial response models." Diss., 2007. http://hdl.handle.net/10500/2168.
Full textAbstract:
This study searches for the origin and history of the concept of individual accountability and the reason for its absence in the African Traditional Religion framework. This search begins in the Axial Age (800-200 BCE), and discusses ancient Israel's Axial Age and its Axial Hebrew prophets' response models. The study tracks the introduction of Axial ideals to South Africa, via Christianity since 1826, and examines the Xhosa prophets' response models to their Axial context. The Social Christians attempts to impart Axial ideals during the period of segregation and the Tuskegeean response model are also examined. The similarities between ancient Israel and South Africa as revealed by Biblical archaeology, underlie this study's call for the utilisation of the power of religions such as Christianity, and of South Africa's religious elite, to rapidly alter current maladaptive beliefs within the African Traditional religious framework that impedes Africans' ability to adopt individual accountability.<br>Biblical and Ancient Studies<br>M. A. (Biblical Archaeolgy)
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Van, Rensburg Hanré Janse. "Ritual functions of the Book of Relevation: hope in dark times." Thesis, 2016. http://hdl.handle.net/10500/22678.
Full textAbstract:
Through a critical-functional, rather than literal, reading of the text of Revelation, this dissertation hypothesises a move beyond the paralysing constant reduction of hermeneutic meaning to two conventional poles when discussing hope – the early Christian movement’s hope through reversal, and contemporary nihilism. In order to do so in a responsible manner, it is necessary to study other research done on the topics of eschatology and hope – especially as seen in the book of Revelation. For this reason, the most popular and representative scholars of the Book of Revelation are studied. This overall look at current scholarships' views regarding the Apocalypse will help detect any possible missing elements in our approach to Revelation.
But no study of this topic can be considered near complete if other disciplines are not involved; in this case especially when moving on to a critical-functional reading of Revelation. This thesis thus features an exploratory study of the functioning of ritual and hope within the human psyche; from archaeological to psychological perspectives. This emphasises the importance of, and leads into, the possibilities of a functional reading of the Book of Revelation.
All of the above work leads to a re-evaluation of the success of hope as metanarrative for today. The suggestion is that Christian hope is not imaginary, but is irreducibly imaginative. For “reality is never just the world as it exists; it is the world as it is experienced through the lenses of social perception” (Barr 2010:636).<br>New Testament<br>D. Th. (New Testament and Early Christian Studies)
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(8850251), Ghaleb Alomaish. "“DOUBLE REFRACTION”: IMAGE PROJECTION AND PERCEPTION IN SAUDI-AMERICAN CONTEXTS: A COMPARATIVE STUDY." Thesis, 2020.
Find full textAbstract:
<p>This dissertation aims to create a scholarly space where a seventy-five-year-old “special relationship” (1945-2020) between the Kingdom of Saudi Arabia and the United States is examined from an interdisciplinary comparativist perspective. I posit that a comparative study of Saudi and American fiction goes beyond the limitedness of global geopolitics and proves to uncover some new literary, sociocultural, and historical dimensions of this long history, while shedding some light on others. Saudi writers creatively challenge the inherently static and monolithic image of Saudi Arabia, its culture and people in the West. They also simultaneously unsettle the notion of homogeneity and enable us to gain new insight into self-perception within the local Saudi context by offering a wide scope of genuine engagements with distinctive themes ranging from spatiality, identity, ethnicity, and gender to slavery, religiosity and (post)modernity. On the other side, American authors still show some signs of ambivalence towards the depiction of the Saudi (Muslim/Arab) Other, but they nonetheless also demonstrate serious effort to emancipate their representations from the confining legacy of (neo)Orientalist discourse and oil politics by tackling the concepts of race, alterity, hegemony, radicalism, nomadism and (un)belonging.</p>