This study engages in an ecotheological reading of Habakkuk 2:5–20, a text riddled with text-critical, redaction-critical, and theological problems. I argue that the central theme permeating this text is the condemnation of human hubris and self-centredness, resulting in violent behaviour, whether it is perpetrated against nature, animals, or humanity in general (Hab 2:17). Utilising a hermeneutics of reminiscence as point of departure, the study argues that the book of Habakkuk is an ancient Near Eastern text bound to its own worldview(s) and societal issues. However, reading Hab 2:5–20 from the perspective of victims of violence against the background of exile and marginalisation opens avenues for ecotheological application. Such a reading recognises both the integrity of the ancient text and its relevance for modern readers struggling with urgent issues that did not exist in biblical times.
{"title":"“This Wine Is Treacherous” (Hab 2:5a): Reading Condemnations against Violence in Habakkuk 2:5–20 from an Ecotheological Perspective","authors":"G. Prinsloo","doi":"10.25159/2663-6573/9096","DOIUrl":"https://doi.org/10.25159/2663-6573/9096","url":null,"abstract":"This study engages in an ecotheological reading of Habakkuk 2:5–20, a text riddled with text-critical, redaction-critical, and theological problems. I argue that the central theme permeating this text is the condemnation of human hubris and self-centredness, resulting in violent behaviour, whether it is perpetrated against nature, animals, or humanity in general (Hab 2:17). Utilising a hermeneutics of reminiscence as point of departure, the study argues that the book of Habakkuk is an ancient Near Eastern text bound to its own worldview(s) and societal issues. However, reading Hab 2:5–20 from the perspective of victims of violence against the background of exile and marginalisation opens avenues for ecotheological application. Such a reading recognises both the integrity of the ancient text and its relevance for modern readers struggling with urgent issues that did not exist in biblical times.","PeriodicalId":42047,"journal":{"name":"Journal for Semitics","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-07-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46772326","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
According to Job 12:7–10, the friends of Job should realise that creation can communicate what “the hand of God has done”: animals and the earth can teach or instruct; the birds of the air can tell you and the fish of the sea can inform you. The question remains: what do these animals, birds, and fishes communicate to the friends of Job and readers of the book of Job? It is argued that verses 7–9 are framed by ambiguous references to the “hand of God/YHWH” in verses 6 and 10: creation can either affirm the reassuring presuppositions of the friends that there is order in creation and that God is just or it can point out that creation presents many examples of how an unjust God is reflected in a disorderly creation—from personal experience in verses 4–6 and from creation in general from verses 11–25. It is also pointed out that there are no nominal or verbless clauses in verses 7–9 and that numerous examples of nominal and verbless clauses are found in the preceding and subsequent sections of Job 12. This provides a further indication that 12:7–9 might be a sapiential quotation that seems to affirm the presuppositions of the friends but is now used by the author of Job to counter these presuppositions by means of ironical critique.
{"title":"Creation Proclaiming Knowledge about God: Animals and Ironical Critique in Job 12:7–10","authors":"H. Bosman","doi":"10.25159/2663-6573/9386","DOIUrl":"https://doi.org/10.25159/2663-6573/9386","url":null,"abstract":"According to Job 12:7–10, the friends of Job should realise that creation can communicate what “the hand of God has done”: animals and the earth can teach or instruct; the birds of the air can tell you and the fish of the sea can inform you. The question remains: what do these animals, birds, and fishes communicate to the friends of Job and readers of the book of Job? It is argued that verses 7–9 are framed by ambiguous references to the “hand of God/YHWH” in verses 6 and 10: creation can either affirm the reassuring presuppositions of the friends that there is order in creation and that God is just or it can point out that creation presents many examples of how an unjust God is reflected in a disorderly creation—from personal experience in verses 4–6 and from creation in general from verses 11–25. It is also pointed out that there are no nominal or verbless clauses in verses 7–9 and that numerous examples of nominal and verbless clauses are found in the preceding and subsequent sections of Job 12. This provides a further indication that 12:7–9 might be a sapiential quotation that seems to affirm the presuppositions of the friends but is now used by the author of Job to counter these presuppositions by means of ironical critique.","PeriodicalId":42047,"journal":{"name":"Journal for Semitics","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-07-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48599807","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article explores the attitude God shows towards the animals as presented in Old Testament (OT) texts outside of the law texts. While these law texts present God’s imperative for his people, the other OT texts display his attitude towards nature more directly. We will interpret the findings as part of a “cosmic covenant” (Robert Murray) between God and his animals on the one hand and God and humans as his viceroys on earth on the other hand. The article is written from a canonical viewpoint. This means that it does not try to distinguish divergent aspects or developments of ideas but rather looks at their similarities. The aim is not just to do an exegesis on certain Old Testament tests but to explore the relationship between God and his creation as displayed in these verses. The canonical viewpoint in connection with the idea of a “cosmic covenant” presents a new angle on this topic. The article intends to show that God, being the creator of everything, cares for his whole creation. As his people, we should therefore also treat his creation with respect and care.
{"title":"God and His Animals. Some Thoughts on God’s Care about Animals in the Old Testament","authors":"Hans-Georg Wünch","doi":"10.25159/2663-6573/8948","DOIUrl":"https://doi.org/10.25159/2663-6573/8948","url":null,"abstract":"This article explores the attitude God shows towards the animals as presented in Old Testament (OT) texts outside of the law texts. While these law texts present God’s imperative for his people, the other OT texts display his attitude towards nature more directly. We will interpret the findings as part of a “cosmic covenant” (Robert Murray) between God and his animals on the one hand and God and humans as his viceroys on earth on the other hand. The article is written from a canonical viewpoint. This means that it does not try to distinguish divergent aspects or developments of ideas but rather looks at their similarities. The aim is not just to do an exegesis on certain Old Testament tests but to explore the relationship between God and his creation as displayed in these verses. The canonical viewpoint in connection with the idea of a “cosmic covenant” presents a new angle on this topic. The article intends to show that God, being the creator of everything, cares for his whole creation. As his people, we should therefore also treat his creation with respect and care.","PeriodicalId":42047,"journal":{"name":"Journal for Semitics","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-07-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42039451","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Ferdinand E. Deist (1944–1997) was a critical scholar and a prolific author, and had an immeasurable influence on Old Testament and ancient Near Eastern scholarship in South Africa during the last quarter of the previous century. Although he never claimed to be working within the new paradigm which dawned in Old Testament studies towards the end of the nineteenth century, it is evident that he was fully at home within this paradigm. The article does not discuss all Deist’s publications in order to vindicate the claim. It only discusses his earliest publications. His treatment of Jonah opened the doors for many of his students to follow in his wake and to acquaint themselves with historical-critical methods of studying the Bible. Willie van Heerden, who is honoured with this essay, is but one of many postgraduate students who benefitted from Deist’s expertise, courage, and wisdom.
费迪南德·e·戴斯特(1944-1997)是一位批判性的学者和多产的作家，在上个世纪的最后25年里，他对南非旧约和古代近东的学术产生了不可估量的影响。尽管他从未声称自己是在19世纪末旧约研究中出现的新范式中工作，但很明显，他完全熟悉这种范式。这篇文章没有讨论所有自然神论的出版物，以证明这一说法是正确的。它只讨论了他最早的出版物。他对约拿的处理为他的许多学生打开了一扇门，让他们跟随他的脚步，熟悉研究圣经的历史批判方法。威利·范·希尔登(Willie van Heerden)因这篇文章而获奖，他只是众多从自然神论的专业知识、勇气和智慧中受益的研究生之一。
{"title":"The Book of Jonah and the Hermeneutics of Ferdinand E. Deist","authors":"I. Spangenberg","doi":"10.25159/2663-6573/9046","DOIUrl":"https://doi.org/10.25159/2663-6573/9046","url":null,"abstract":"Ferdinand E. Deist (1944–1997) was a critical scholar and a prolific author, and had an immeasurable influence on Old Testament and ancient Near Eastern scholarship in South Africa during the last quarter of the previous century. Although he never claimed to be working within the new paradigm which dawned in Old Testament studies towards the end of the nineteenth century, it is evident that he was fully at home within this paradigm. The article does not discuss all Deist’s publications in order to vindicate the claim. It only discusses his earliest publications. His treatment of Jonah opened the doors for many of his students to follow in his wake and to acquaint themselves with historical-critical methods of studying the Bible. Willie van Heerden, who is honoured with this essay, is but one of many postgraduate students who benefitted from Deist’s expertise, courage, and wisdom.","PeriodicalId":42047,"journal":{"name":"Journal for Semitics","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-06-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41342729","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article juxtaposes Abraham Sutzkever’s Yiddish poems written in the Vilna Ghetto between 1941–1943 with the testimony he gave at the Nuremberg Trials on 27 February 1946. A witness, participant, and survivor of the annihilation, Sutzkever became an appropriate representative and unique spokesperson for the murdered Jewish victims. As evidence of a personal and collective tragedy, providing a double record of the destruction of a once-vibrant community through his poetry and his witness statement, Sutzkever imparts the reality of the Holocaust on the first occasion that leaders of a country were indicted before an international court for crimes against humanity. Hence, this article contributes to the understanding of the emotional trauma and fate of Jewish victims during the Holocaust. Emphasising how artistic expression may assist human beings to endure unimaginable hardship, it highlights the continuing importance of personal testimony to endorse memory and warn against recurrence.
{"title":"The Poet as Witness: Abraham Sutzkever in Vilna and at Nuremberg","authors":"H. Frankel","doi":"10.25159/2663-6573/9178","DOIUrl":"https://doi.org/10.25159/2663-6573/9178","url":null,"abstract":"This article juxtaposes Abraham Sutzkever’s Yiddish poems written in the Vilna Ghetto between 1941–1943 with the testimony he gave at the Nuremberg Trials on 27 February 1946. A witness, participant, and survivor of the annihilation, Sutzkever became an appropriate representative and unique spokesperson for the murdered Jewish victims. As evidence of a personal and collective tragedy, providing a double record of the destruction of a once-vibrant community through his poetry and his witness statement, Sutzkever imparts the reality of the Holocaust on the first occasion that leaders of a country were indicted before an international court for crimes against humanity. Hence, this article contributes to the understanding of the emotional trauma and fate of Jewish victims during the Holocaust. Emphasising how artistic expression may assist human beings to endure unimaginable hardship, it highlights the continuing importance of personal testimony to endorse memory and warn against recurrence.","PeriodicalId":42047,"journal":{"name":"Journal for Semitics","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-06-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46003678","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In a world where loss of biodiversity is a major challenge, this article explores a dialogue between modern conservation theory and an ancient biblical text. Through the construction of an ecological hermeneutics based on conservation biology and conservation anthropology, and with references to the UN’s Sustainable Development Goals (SDGs), the article analyses the story of Noah’s ark in Genesis 6–9 as a conservation project. Two questions are in focus. First, how does a conservation perspective contribute to the reading of the biblical text? Second, is the biblical story of Noah’s ark a good paradigm for conservation efforts today? The answer to the first question highlights aspects of the text that often do not receive sufficient attention. The second answer shows some of the complexities of applying this biblical story as an inspiration for modern conservation projects.
{"title":"Noah’s Ark as Conservation? An Ecological Reading of Genesis 6–9","authors":"Tina Dykesteen Nilsen","doi":"10.25159/2663-6573/9090","DOIUrl":"https://doi.org/10.25159/2663-6573/9090","url":null,"abstract":"In a world where loss of biodiversity is a major challenge, this article explores a dialogue between modern conservation theory and an ancient biblical text. Through the construction of an ecological hermeneutics based on conservation biology and conservation anthropology, and with references to the UN’s Sustainable Development Goals (SDGs), the article analyses the story of Noah’s ark in Genesis 6–9 as a conservation project. Two questions are in focus. First, how does a conservation perspective contribute to the reading of the biblical text? Second, is the biblical story of Noah’s ark a good paradigm for conservation efforts today? The answer to the first question highlights aspects of the text that often do not receive sufficient attention. The second answer shows some of the complexities of applying this biblical story as an inspiration for modern conservation projects.","PeriodicalId":42047,"journal":{"name":"Journal for Semitics","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-06-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49115715","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Article Title: “Creation as a Cosmic Temple: Reading Genesis 1:1–2:4a in Light of Willie van Heerden’s Ecological Insights”","authors":"W. Boshoff","doi":"10.25159/2663-6573/9569","DOIUrl":"https://doi.org/10.25159/2663-6573/9569","url":null,"abstract":"","PeriodicalId":42047,"journal":{"name":"Journal for Semitics","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-06-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46781162","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Jeremiah 14:1–10 is about a great drought. In this article, the response of the Judeans, a lament (14:2–6 and 7–9), is analysed and discussed. Verse 10, contra to what is expected, contains a negative response by Yahweh to their lament. Read in the broader context of Chapter 14, the passage forms part of Yahweh’s rejection of his people because of their transgressions and disloyalty. The article has a twofold aim, namely addressing theological and ecological interests. The article discusses the theological concerns raised by the drought as well as the theological and psychological benefits of the practice of lament. Reading 14:1–10 from an ecological interest, the issue of the importance of water, and its conservation, is considered.
{"title":"Reading Jeremiah 14:1–10 Theologically and Ecologically Minded","authors":"W. Wessels","doi":"10.25159/2663-6573/8962","DOIUrl":"https://doi.org/10.25159/2663-6573/8962","url":null,"abstract":"Jeremiah 14:1–10 is about a great drought. In this article, the response of the Judeans, a lament (14:2–6 and 7–9), is analysed and discussed. Verse 10, contra to what is expected, contains a negative response by Yahweh to their lament. Read in the broader context of Chapter 14, the passage forms part of Yahweh’s rejection of his people because of their transgressions and disloyalty. The article has a twofold aim, namely addressing theological and ecological interests. The article discusses the theological concerns raised by the drought as well as the theological and psychological benefits of the practice of lament. Reading 14:1–10 from an ecological interest, the issue of the importance of water, and its conservation, is considered.","PeriodicalId":42047,"journal":{"name":"Journal for Semitics","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-05-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46353842","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
With Proverbs 29:14 as a textual case, the article discusses how three African Old Testament scholars—Philippe Dinzolele Nzambi, Lechion Peter Kimilike, and Dorothy BEA Akoto-Abutiate—allow examples from the African proverbial heritage to serve as interpretive resources in their interpretation of texts and motifs from the book of Proverbs.
{"title":"“If a King Judges the Poor with Fairness, His Throne is Established Forever”: Approaching Proverbs 29:14 with African Interpretive Resources","authors":"K. Holter","doi":"10.25159/2663-6573/9076","DOIUrl":"https://doi.org/10.25159/2663-6573/9076","url":null,"abstract":"With Proverbs 29:14 as a textual case, the article discusses how three African Old Testament scholars—Philippe Dinzolele Nzambi, Lechion Peter Kimilike, and Dorothy BEA Akoto-Abutiate—allow examples from the African proverbial heritage to serve as interpretive resources in their interpretation of texts and motifs from the book of Proverbs.","PeriodicalId":42047,"journal":{"name":"Journal for Semitics","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-05-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48873742","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article is based on Willie van Heerden’s insight into the ecological retrieval of the dominion mandate of Genesis 1:26–27. According to Van Heerden, human dominion has a meaning only when it is read in relationship with the crisis context of the text and particularly the symmetrical structure of Genesis 1:1–2:4a as a whole. In this sense, one discovers that creation does not culminate with human supremacy or dominion, but with celebration (Sabbath). Creation is a kind of sanctuary, a cosmic temple in which every block counts. The created order is sacred and thus all members of creation are associated with God. Hence, whatever human dominion might mean, it has to treat creation with respect as a sacred arena.
{"title":"Creation as a Cosmic Temple: Reading Genesis 1:1–2:4a in Light of Willie van Heerden’s Ecological Insights","authors":"Kivatsi J. Kavusa","doi":"10.25159/2663-6573/8761","DOIUrl":"https://doi.org/10.25159/2663-6573/8761","url":null,"abstract":"This article is based on Willie van Heerden’s insight into the ecological retrieval of the dominion mandate of Genesis 1:26–27. According to Van Heerden, human dominion has a meaning only when it is read in relationship with the crisis context of the text and particularly the symmetrical structure of Genesis 1:1–2:4a as a whole. In this sense, one discovers that creation does not culminate with human supremacy or dominion, but with celebration (Sabbath). Creation is a kind of sanctuary, a cosmic temple in which every block counts. The created order is sacred and thus all members of creation are associated with God. Hence, whatever human dominion might mean, it has to treat creation with respect as a sacred arena.","PeriodicalId":42047,"journal":{"name":"Journal for Semitics","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-04-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47934075","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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