Old Testament exegesis: Reflections on methodology

The question of methodology remains important in dealing with biblical texts, given the fact that the Hebrew Bible is not an  uncomplicated book. Its meaning is embedded in the history of the people who wrote it, read it, passed it on, rewrote it, and read it again. The question addressed in this article is in which manner should exegetes analyze texts? Which methodology should be followed during the exegetical process? What would be the most appropriate method to do justice to the texts of the Hebrew Bible? In both South African and European exegetical arena this debate is still continuing and over the past decades several contributions have kept it alive. The aim of this article is to make a contribution to this ongoing debate. It focuses primarily on Psalms and Pentateuchal studies. The call is made upon exegetes to pursue a diachronically reflected synchronic reading

Psalm 16 (LXX Ps 15) and Acts of the Apostles - Part I

ABSTRAC

Micah 4:1-5 and a Judean experience of trauma

One should not underestimate the impact suffering has on a community. Therefore in biblical studies we are aware, more than ever before, of the impact traumatic events had on individuals and groups. Trauma studies have become an important part of the textual analysis as the exegete turns to potential markers of trauma in the literary prophecy of the HB. The aim of this article is, first of all, to give an overview of the development of trauma studies, as well the influence trauma studies had on Biblical Studies. Secondly, this article will reflect on trauma and experiences of trauma – especially collective trauma of a community – as portrayed in the book of Micah. This is illustrated by an analysis of Micah 4:1-5, a pericope that is part of a biblical book that seems to accentuate that restoration and transformation can only take place after judgement.http://scriptura.journals.ac.zaam2018Old Testament Studie

‘But let justice roll down like waters, and righteousness like an ever-flowing stream’ (Am 5:24). Social justice versus cult criticism in Amos (5:21–24) and Isaiah (1:10–20) : a trauma perspective

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.This research is part of the project ‘Prophetic literature through the lens of Trauma and Disaster studies’, directed by Prof. Dr Alphonso Groenewald, Department of Old Testament Studies, Faculty of Theology, University of Pretoria.http://www.hts.org.zaam2020Old Testament Studie

An exegetical analysis of the vision of peace in the Book of Isaiah (2:1–5)

The vision in Isaiah 2:1–5 of nations streaming to Zion in the days to come to receive Yahweh’s Torah is one of the best-known texts in the entire Book of Isaiah. The chapter begins with the description of Yahweh, the universal Judge, who issues effective decrees and exercises authority over the earth from atop Mount Zion. The standards for the nations’ relationships amongst themselves are set by Yahweh. The nations will learn peace and practice peace. The question of Israel’s relationship to the nations is addressed in many texts in the Old Testament, but they do not offer a uniform opinion on this matter. The Book of Isaiah goes a step further than other texts: the Torah is also valid for the other nations. In this article the focus will be on Isaiah 2:1–5. The relationship of this text with other parts of the Book of Isaiah will also be addressed.http://www.ve.org.zaam2013mn201

Isaiah 1:2−3 and Isaiah 6: Isaiah ‘a prophet like Moses’ (Dt 18:18)

The book of Isaiah is complex when one considers the reconstruction of the processes of its formation and transmission. If these complexities are examined more closely, it is apparent that there is a multiplicity of dimensions to the book. In order to discover the distinctive and unique characteristics of the book of Isaiah, we are forced to see the book within the wider context of other Hebrew literature. In this article, I examine one specific aspect of this book, namely some of the parallels that exist between the figure of Moses and its eponymous prophet. The deuteronomic depiction of Moses as the first prophet amidst the wilderness generation provided a major thematic force inspiring the redactors of the Book of Isaiah in their presentation of the prophet Isaiah. We get to know Isaiah as a prophet who, in his own historical context, continues the teachings of Moses, which enhances his authority. His words (Is 1:2−3) contain references to words spoken by Moses in Deuteronomy (Dt 32), and his call (Is 6) echoes that of Moses. The Torah of Moses is thus continued in the words and teaching of Isaiah.This article is dedicated to Prof. Pieter M. Venter who has just retired from the University of Pretoria as Head of the Department of Old Testament Studies. Since we started working together in one department, he has always been an inspiration as a scholar.http://www.hts.org.zaam2013mn201

Rereading Isaiah’s Vision (Isa 6) through the Lens of Generational Imprinted Trauma and Resilience

In this contribution, the focus will be on the text of Isa 6:1-13 from the perspective of a generational imprinted trauma and resilience. This interdisciplinary approach renders a new conversation on Isaiah’s vision, not only giving scope to the ensuing traumatic events but also ascertaining hope and resilience that are embedded within the corpus of the chapter. These traumatic events and the possibility of hope expose the vulnerability of the prophet and the people of Judah within the complexity of the text. The aim of the contribution is to give an understanding of trauma, collective trauma and the possibility of hope as experienced within the prophet’s commission and vision as well as to investigate the impact that collective trauma has on the people. Thus, this article belongs in the domain of the literary and theological interpretation of the book of Isaiah and contributes towards the history of development of the book. The contribution will further aim to give an exegetical explanation of the structure of Isa 6 thereby giving a greater theological understanding of the text when using a lens of trauma and resilience.   https://doi.org/10.17159/2312-3621/2023/v36n1a16

A trauma reading of Isaiah 1–12 from the “Unity Movement” perspective

In this contribution we focus firstly on the “unity movement” which has changed the face of Isaianic studies over the last 30 or more years, having been characterised by the Duhmian interpretation of three separate books for nearly 100 years. The unity movement focusses on the book of Isaiah as a literary unity, but it does not deny the historical growth of this literary masterpiece which took place over centuries. Secondly, we give a brief overview of the use of trauma theory as a reading lens in biblical studies and its implication for reading the book of Isaiah in this manner. In the third part we focus on three themes which are important from the perspective of the unity of the book of Isaiah (specifically in Isaiah 1–12 which is the first major subsection within the larger composition of the book of Isaiah). These three themes are important for a trauma reading of the book of Isaiah, as will be indicated in this contribution: the concept of the we-group (remnant), the woe oracles, and the theme of the “day of YHWH // this day.” These themes are briefly dealt with within Isaiah 1–12, although they have major implications for a more detailed study of the book of Isaiah (read as a literary unity) from a trauma theoretical perspective.https://unisapressjournals.co.za/index.php/JSEM/article/view/12888Old Testament Studie

Occupying policy spaces : exploring the ascendency potential of religion and theology in governance and public policy discourse in South Africa

The aim of this article is to seek an understanding of why there seems to be policy reluctance in acknowledging the potential of practice and academic theology in governance and policy development in South Africa. This study examines these issues from an interdisciplinary perspective. The provocative thesis in this paper is that religion and theology belong in the public sphere. The approach in this paper is to use an informed knowledge of public policy and issues, to engage the implications of what is at stake, and subject this to sharp analytical evaluation and theological critique. Drawing from institutionalism and policy studies, the article examines the change potential of religion and theology within a constitutional democracy, the point of departure being the acknowledgement of a critical distinction between public policy discourse and public discourse. The article takes a premise that although it may have been best left alone by many social and political scientists, religion remains – despite the popularity of the secularism theorists – resilient as part of people’s value systems and social identity.http://scriptura.journals.ac.zaam2014mn201