In an era during which more and more people show signs of narcissism, extreme individualistic views and a lack of empathy for others, the evidence that a definite change in society has taken place cannot be denied. This change is, in many ways, the result of the fast-growing pace of development and availability of technology, also known as the Fourth Industrial Revolution, in terms of which change has become a daily occurrence. Accessibility to the Internet and social media platforms contributes (...) to the rapid change in society and how people and specifically younger generations view themselves and approach others. Amid this change, the church must act as a positive change agent and should not oppose change. Change has become a constant in the Fourth Industrial Revolution, and the church thus needs to become an agent in this process of change, to reorientate the focus of society and overcome the self-centeredness induced by current technological progress in society. What should such a focus look like? In answering this question, perspectives from Psalm 82 and the Old Testament are considered.Contribution: This article makes an interdisciplinary contribution, drawing knowledge from the Psalms in the Old Testament, social anthropology and technological advancement studies as to contribute on the relevance of theology today and the importance of understanding generational differences in a time of technological growth and the Fourth Industrial Revolution. (shrink)

In South Africa and in many other countries in Africa and around the globe, the demand for more Doctor of Philosophy (PhD) candidates has increased. With such a demand, a number of challenges also arise. In the discipline of Theology, these challenges are becoming apparent in Old and New Testament Studies, where these fields are experiencing a declining number of students enrolling for biblical languages. This problem is enhanced as the current inherent requirement to study for a PhD in Old (...) Testament is that one must have a knowledge of Biblical Hebrew (and Aramaic), and for New Testament, one needs Greek at an advanced level. Supervisors are challenged more and more to defend these requirements that are complicated by the developmental goals of institutions that require that the number of PhD candidates be increased. In this article, the challenges faced by PhD supervisors (and candidates) in respect of students wanting to enrol for PhDs in Old and New Testament without the necessary requirements are considered, and a case is made as to why it is essential that these students have a background in biblical languages. If students do not take the biblical languages as part of their (undergraduate) studies, immediate concerns for the future of Old and New Testament research and biblical translations (and ministry) are raised. The article concludes with possible suggestions for addressing some of these concerns. Contribution: This article makes an interdisciplinary contribution based on current challenges experienced in the education and supervision of postgraduate studies in the fields of Old Testament and New Testament and on the development and training of postgraduate supervisors in practical education as to contribute to the relevance and practice of theological education today and the future. (shrink)

Situated in the larger collection of Psalms 51-72, also known as the second Davidic Psalter, the smaller group of Psalms 65-68 is found. This smaller collection of psalms can be classified mostly as psalms of praise and thanksgiving. The relation and compositional work in this cluster of psalms become apparent on many points in the pious expressions between groups and persons at prayer, especially in the universal praise of God, and in the imagery referring to the exodus, the Jerusalem cult (...) and blessing. Such piety becomes most discernible in the imagery and expressions in Psalm 66. The psalm's two main sections may be described as praise, with verses 1-12 being praise by the group or the 'we', and verses 13-20 being praise by the individual or the 'I'. Personal or individual piety and private piety are expressed by the desire of the 'we' and the 'I', and the experienced immediacy to God by transposing the past into the present through the memory of the exodus narrative, the Jerusalem cultic imagery and the use of body imagery. In this research article, an understanding of piety in Psalm 66 in terms of the memory of past events and body imagery is discussed from a perspective of space and appropriated for a time of pandemic where normal or traditional ecclesiological formal practices cannot take place. CONTRIBUTION: This article makes an interdisciplinary contribution based on knowledge from the Psalms in the Old Testament, social anthropology, literary spatial theories and practical theological perspectives on the church in order to contribute to the relevance and practice of theology today, during a time of turmoil and a global pandemic. (shrink)

Shachar is identified primarily as a primary noun that is translated as ‘dawn’ within the Hebrew Bible, yet one must not ignore its mythical dimension. Within the Davidic trilogy Psalms 108–110, Shachar takes on an important function, concerning the unity and the message of the trilogy within Book V of the Book of Psalms. A process of restoration and hope is announced within Psalm 108 and started within Psalm 110 for Israel after a time of war and exile. This is (...) demonstrated through the mythical, royal and temporal dimensions of Shachar as two dawns within Psalm 108:3 and Psalm 110:3. (shrink)