This article focuses on the story of the transformation of the city called Zion. Isaiah 1:1–2:5 is the key to the book. This chapter describes the failure of Israel to be the people of God: Israel’s covenant breach, a corrupted cult and imminent punishment. It tells of the existence of two groups within Israel: the righteous remnant who would be saved and the wicked who would be judged. This chapter furthermore presents the reader with a picture of decadent Jerusalem whose (...) sacrifices are rejected and whose prayers are no longer accepted. Isaiah 1 contains a warning of judgement against Jerusalem, whereas Isaiah 2:1–5 sketches the prophetic hope for Zion, which would lead to a pilgrimage of the nations to receive the Torah on Zion. (shrink)

This article focuses on Isaiah 12 – an important text that concludes the first main section of the Book of Isaiah. The analysis focuses on the structure and redaction of this text. The text is interpreted as a meaning-making text against the background of trauma as described in this first main section of the BI.

This article focuses on Malachi’s distinctive claims that guarantee a well-ordered community, namely the validity and feasibility of a Torah-compliant community. Since Torah compliance is a fundamental core of Israel’s life, in the book of Malachi, Yahweh’s Torah functions as the reliable and invariable authority for the community well-being as a whole. Community well-being as pictured by Malachi is created not only by Yahweh but also as the consequent contemplation and action of community. Malachi notes clearly that it is the (...) sins of the community as a whole that renders it inconceivable that Yahweh’s blessings should attend to them as they are now, and Malachi demands certain definite and substantial actions as preconditions to the manifestation of the desired expectations. To him the secret of creating and maintaining a healthy, viable community and living as people in covenant relationship with Yahweh, is by ‘remembering’ (upholding and practicing) Yahweh’s Torah. Accordingly, Malachi enjoined his audience to remember the Torah of Moses, which constitutes the fundamental dimensions of their relationship with Yahweh. This article is thus an attempt to understand Malachi’s concept of a Torah-compliant community and its associated blessings of happiness and shalom. (shrink)

This article focuses on Malachi’s distinctive claims that guarantee a well-ordered community, namely the validity and feasibility of a Torah-compliant community. Since Torah compliance is a fundamental core of Israel’s life, in the book of Malachi, Yahweh’s Torah functions as the reliable and invariable authority for the community well-being as a whole. Community well-being as pictured by Malachi is created not only by Yahweh but also as the consequent contemplation and action of community. Malachi notes clearly that it is the (...) sins of the community as a whole that renders it inconceivable that Yahweh’s blessings should attend to them as they are now, and Malachi demands certain definite and substantial actions as preconditions to the manifestation of the desired expectations. To him the secret of creating and maintaining a healthy, viable community and living as people in covenant relationship with Yahweh, is by ‘remembering’ (upholding and practicing) Yahweh’s Torah. Accordingly, Malachi enjoined his audience to remember the Torah of Moses, which constitutes the fundamental dimensions of their relationship with Yahweh. This article is thus an attempt to understand Malachi’s concept of a Torah-compliant community and its associated blessings of happiness and shalom. (shrink)

This article focuses on Isaiah 12 – an important text that concludes the first main section of the Book of Isaiah. The analysis focuses on the structure and redaction of this text. The text is interpreted as a meaning-making text against the background of trauma as described in this first main section of the BI.

The article presents a literary and theological analysis of Job 42:2 as a fitting resolution of the conflicting engagement between Yahweh and Job, which enables both parties to preserve their integrity. The article examines Israel’s testimony about Yahweh’s sovereignty as a background, it analyses Job’s testimony in 42:2 and then demonstrates that this passage probes more deeply into the theology of creation – the inescapable purpose of what God does. The article shows that Job’s testimony about the sovereignty of Yahweh (...) indicates an unusual personality and potent force that is manifested in the events of Job’s life as an agent whose sovereignty is remarkably unlimited. The substance of Job’s testimony this article proposes, produces a dynamic figure that has an overwhelming task at the centre stage of its subject’s well-being. This role, moreover, is the engine that drives Israel’s testimony; the splendour of Israel’s faith and the source of Israel’s life. This role is a theological datum of substance. (shrink)

In this article the impact of the Covid-19 virus will be used as a lens to read this Isaianic text. The collective threat of the corona-virus causes trauma on societies and communities on different levels: psychological, physical, existential and communal trauma. Isaiah 7:18–25 also tells us of an historic event which caused extreme trauma to its audience. Verse 18 describes the arrival of the Assyrian army. The prophet compares the Assyrian hosts to the flies “in the rivers of Egypt”, and (...) to the bees in Assyria; that is to say, the invaders will be the innumerable and speedy warriors of the Assyrian king. This portrayal is expanded stating that the flies and the bees will swarm all over the land, penetrate every corner and crack and it will be impossible to get rid of them. The plague of “flies” in the metaphor represents the large numbers, while the “bees” are clearly the aggressive and terrifying ones in this metaphor. Just as the Assyrians, who are about to appear as an unwanted and troublesome multitude of flies and bees from which Ahaz will be unable to free himself and his kingdom, the Covid-19 virus is causing havoc and wreckage to societies all over the world. Contribution: This article reflects theologically on the immense psychological and existential damage of trauma caused by the terrifying and laming fear this virus has on the mental well-being of a society. The theological reflections will engage with a biblical text which also reflects on the traumatic effects of threat and fear that lamed a society. (shrink)

The focus of this article is on the cult-critical statement(s) in Amos (5:21–24) and Isaiah (1.10–20). The title of this article inevitably leads us to the question of the relationship between the practice of the cult on the one hand and ethics on the other hand, namely the ‘either–or’ dilemma which exegetes face in the interpretation of these texts. This article should therefore be seen as part of the on-going debate of the significance of the prophetic understanding of the role (...) of the cult versus Israel’s ethical considerations. Furthermore, an overview of important insights from trauma studies, which are applied to the cult-critical statements in the books of Amos and Isaiah, is given. (shrink)

The focus of this article is on the cult-critical statement(s) in Amos (5:21–24) and Isaiah (1.10–20). The title of this article inevitably leads us to the question of the relationship between the practice of the cult on the one hand and ethics on the other hand, namely the ‘either–or’ dilemma which exegetes face in the interpretation of these texts. This article should therefore be seen as part of the on-going debate of the significance of the prophetic understanding of the role (...) of the cult versus Israel’s ethical considerations. Furthermore, an overview of important insights from trauma studies, which are applied to the cult-critical statements in the books of Amos and Isaiah, is given. (shrink)