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I was requested by the editors of the �Historical Commentary on the Old Testament� (HCOT) to contribute two volumes on Isaiah in this series. This present article, however, focuses only on volume I: Isaiah 1-12. The aim of this article can be summarised in six points. Some introductory remarks are made with regard to the genre of commentary writing. Secondly, the viewpoint of the HCOT series is outlined; in other words its methodological and epistemological viewpoint. Thirdly, recent developments in the study of the book of Isaiah are discussed. Fourthly, my own objectives and hypothesis with regard to this project are outlined. Fifthly, a short overview of Isaiah 1-12 on a synchronic level is given. Sixthly, my research methodology is defined as a �diachronically reflected synchronic� reading of the Isaianic text. In the last section some concluding remarks are made.

The Psalter has very often been regarded as the prayer book of the poor. In the Psalms God is portrayed as the saviour of the poor, their hope, their stronghold and liberator � whether these are prayers of an individual or prayers of the community. The high concentration of the term(s) for the �poor� in the Psalter, in relation to the rest of the books of the Old� Testament (OT), indeed indicates a profound affinity for the �poor� in the Psalter , which is an indication that the Psalter underwent a redaction of the �theology of the poor�. In this article the focus will be on Psalm 69, as it seems to have undergone a �redaction of the poor�. The main focus will be on the verses 33 and 34, as they, specifically, contain terminology of the �poor�. Special attention will also be given to the different terms used for the poor in this text.

This article demonstrates the vindictive tone of Malachi�s final sermon by highlighting the amazing reversal of fortunes of the righteous and shocking end of the wicked. Such a reversal or antithesis this article proposes, serves as a climax to the literary motif and artistic brilliance of reversal noticeable in the book of Malachi. The substance of Malachi�s message is that of triumph of Yahweh�s justice over obvious inequalities of life. Malachi 3:13�21 reveals that beyond the horizon of lived reality lies a judgement moment in which good and evil are still criteria of what is acceptable and unacceptable to Yahweh. The article examines the literary structure and content of the this unit of Malachi�s oracle, provides detailed exegesis of the cynicism or antithesis in the text and concludes by synthesising the result in an attempt at reconciling Yahweh�s supposed justice with obvious life�s inequalities. Malachi�s prediction of the ultimate restoration of the fortune of the righteous and shameful end of the wicked, stands as a refutation of the insinuation that to serve Yahweh is worthless.Intradisciplinary and/or interdisciplinary implications: This article not only focuses on the synchronic dimensions of this text, but also the diachronic perspectives. The literary analysis is combined with a historical embeddedness of this text. This text poses a challenge to the reader of the 21st century and invites the modern reader to a explore life, and specifically fullness of life amidst circumstances not conducive to fullness of life.

In this article the author discusses the fact that being sexual is part of being human. The Old Testament quite frankly acknowledges this important aspect of our humanity. It unapologetically depicts men and women as physical and sexual creatures � not only as spiritual, rational and moral beings. Surveying what the Old Testament says about human sexuality can remind us that the more things change (and they certainly have changed a lot!), the more things stay the same. The cultural world and the social structures within which we express our sexuality today are substantially different from those of Old Testament times, and they are continuing to evolve at a rapid pace in our day. Still, all things considered, it is not so much our fundamental differences with our biblical ancestors that strikes us, but rather our common flesh, our common capacity for love with a physical dimension, our common desire to know and be known by another. These sexual aspects of our humanity are as strong as death, as unquenchable as fire.

This theology chronicle proceeds from the Marcionite idea of the cruel God of the Old Testament. This idea today is still well and alive with church members, and even with students of Biblical Studies and Theology. The author then takes the reader on a short journey through some of the most sublime love texts in the Old Testament, portraying Yahweh (the God of Israel) as a loving father and even as a loving mother/wife. The article concludes with an appeal towards the reader to once again discover the beauty of the Old Testament as well as Old Testament texts.

The image �book of life� is mentioned expressis verbis in Psalm 69:29a. The supplicant appeals to God to erase his enemies� from� the �book of life�. The aim of� this paper� is to elaborate on this image. Quite varied notions can be distinguished in this regard: firstly, the idea of the lists of the citizenry and secondly, the image of the heavenly book. Furthermore, three types of �heavenly books� can be distinguished, namely (1) the book� of� fate; (2)� the� book of works; and (3) the book of life. The conclusion is drawn that �life� here implies �life� under the protection of God which is sustained by his righteousness (69:28). The supplicant�s enemies will be excluded from this privilege when God erases them from the �book of life�. This reference to� life is primarily a reference to ordinary earthly life.

The family is the bedrock that forms the indispensable foundation for discipleship. It was instituted by the Creator as his primary setting for human development and nurture (Gn 2:18�25; Ps 68:5, 6). Thus the crisis involving marriage and the family is indeed a cultural crisis of the first order. Social life quite simply cannot function effectively without the family. Whilst according to Flowers and Flowers: �Christian families face the challenge of understanding and stretching toward the divine design for life and relationships, even as they dwell in a world where hard reality find us far short of God�s plan for family living�, this article demonstrates that Malachi�s prophetic oracle (2:10�16) is an urgent motivation and challenge to Yahweh�s people in faith communities to be living embodiment of the ideals of fidelity, commitment and steadfastness. In honouring these values and ideals, the article further challenges Yahweh�s faith communities to seek concrete ways of affirming, strengthening, empowering and supporting persons and families in their efforts to live in faithfulness to the values they recognise and esteem.

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.

The one who is to come: �Messianic texts� in the Old Testament and other Jewish writingsAccording to the New-Testament authors, the life of Jesus, as Christ, should be seen in light of the Old-Testament texts. It seems that all the messianic texts in the Old Testament had been fulfilled in Jesus. The Messiah, who had been expected for a long time, was born in Bethlehem. This interpretation by the New-Testament authors has caused the church and Christians throughout the centuries to read the Old Testament as a prophecy, which is fulfilled in Jesus Christ. This interpretation has caused impatience with Jews, who did not accept Jesus of Nazareth as the Messiah. This article addresses the question: How did ancient Israel understand the concept �messiah�? It seems that the term is much more complex than a single meaning would allow the reader to believe. This article thus focuses on the theological functioning of the term within the Hebrew Bible as well as in other Jewish writings.