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The term ‘Holy Trinity’, not known to the writers of the Bible, is still an elusive term to use nowadays, especially when one first reads the New Testament in light of the Old Testament and not immediately in light of the Creeds and Statements of Faith. This article discusses the roles of Θεός (God) and ‘Father’ in the New Testament with reference to the Holy Trinity. The conclusion is that the New Testament does not depict a Holy Trinity, but rather portrays Θεός as a coordinator, bringing a harmony between his anthropomorphic assignments ‘Father’, ‘Son’ and ‘Holy Spirit’, as well as all the followers of Θεός on Earth. Intradisciplinary and/or interdisciplinary implications: On the first level, this article covers the disciplines of Old Testament, New Testament (NT) and Practical Theology. On the second level, it makes use of philosophy and logics to help determine the ‘truths’ in the Bible. Who is Θεός? We propose that the NT depicts him as coordinator of his three revelations, ‘Father’, ‘Son’ and ‘Holy Spirit’. Using anthropomorphic terms, Θεός reveals himself to his followers on Earth. The Bible is used as the main source, with references to the three Creeds and four Statements of Faith.

The three Abrahamic religions have an ambivalent relationship to war and peace. On the one hand, God is viewed as a merciful peacemaker. On the other hand, peoples embracing Judaism, Christianity, and Islam have often been involved in holy wars and religious persecutions. While David Hume argued that polytheism is inherently more tolerant than monotheism, here it will be argued that it is not monotheism as such which generates endless conflicts, but the specific idea of God propagated by the Old Testament. To make his point, the author addresses the issue of the ambivalence of Christianity. Yahweh asks the Israelites to exterminate non-believers and members of other ethnic groups, including women and children, while Jesus Christ exhorts his followers to avoid confrontation by loving their enemies. However, while the two aforementioned persons of the Christian godhead are apparently different, they are merged in the Trinitarian conception of divinity. The article, therefore, presents four main strategies adopted within Christianity to deal with the alleged moral discrepancy between the first and the second person of the Trinity. Finally, the author narrows the focus on the idea of the Unknown God and the related tradition of negative (or apophatic) theology, arguing that this form of monotheism is more productive of religious tolerance. A series of examples illustrate the presence of this idea in Gnosticism and Neoplatonism, as well as within early, mediaeval and modern Christian doctrines. [ABSTRACT FROM AUTHOR]

The present study critically examines the text of 1 Kings 3:7-9 in order to present its concepts as inspirational teachings on leadership to the modern church. From a hermeneutical perspective, the research attempts to discuss the chosen text not necessarily as panacea to good leadership but more so as inspirational teachings for individuals occupying leadership positions in a modern church. It is shown that Solomon ascends to the throne of kingship of a united monarchy after his father King David. The text depicts King Solomon in his prayer to God that "...I am a little child and do not know how to carry out my duties" (v.7). As if to suggest that God does not know, Solomon informs God that Israel is "...a great people, too numerous to count or number" (v.8). The above assertion by Solomon will be analyzed in view of a previous census by King David. The study will exegete the text in order to establish the contextual meaning of the metaphor "little child" used by King Solomon. In addition, King Solomon is metaphorically requesting Yahweh's provision of a "discerning heart to govern your people and to distinguish between right and wrong" (v.9). The study is guided by symbolic interactionism as a theoretical framework. A case study model is employed as a research method in which previous contributions on hermeneutics and leadership in the Bible will be explored. [ABSTRACT FROM AUTHOR]

The term ‘servant of Yahweh’ (‘eḇeḏ yhwh) is a fundamental term in Deutero-Isaiah. There are four poems in DI usually referred to as ‘Servant-Songs’. Yahweh directly addresses the servant as ‘my chosen’ (bəḥîrî), upon whom he has put his spirit. This mysterious servant is tasked with the mission to open the eyes of the blind and to set prisoners free (cf. Isa 42:7). The anonymous servant has a mission “to raise up the tribes of Jacob/Israel” and to be “a light to the nations” and to bring God’s salvation to the nations (Isa 49:5-6). He carries out his mission despite the opposition and insults he suffers. He is “despised and rejected”, but he is Yahweh’s agent of salvation. His death is a vicarious death by which he saves many. One of the challenging issues in the debate about the identity of the servant in Isaiah’s servant songs is the question of the identity of the mysterious ‘Servant’ of the Lord. Does the term ‘Servant’ refer to Israel or to a royal, or messianic or prophetic figure? These are the questions that this work sets out to address. The study adopts an exegetical method of biblical analysis spiced with theological reflection on the selected passages.

During the seventh excavation season in 2019 at Tel Abel Beth Maacah, located in northern Israel, part of a well-constructed building was revealed just below topsoil in Area K. One partially excavated room in this building was found to contain at least five smashed storage jars in situ. Restoration showed that the jars are all of the same type and mode of manufacture, and one of them, with a marked handle, bears a one-word ink inscription. The standardization of the jars, the marked handle, and the inscription, indicate the existence of a local, centralized administrative system. The typology and surface treatment of the jars point to a date in the 9th century or at the latest, the beginning of the 8th century bce, a date corroborated by the palaeography of the inscription and by other pottery in the building. The inscription itself consists of a Hebrew personal name (as it has a Yahwistic theophoric ending) written in the Old Hebrew script. The name and its archaeological and regional context add information concerning the possible cultural and political affiliation of the site at this time, a debated issue in light of its location in the border region between the kingdoms of Israel and Aram Damascus, and within the sphere of the Phoenician polities of Tyre and Sidon to the west. [ABSTRACT FROM AUTHOR]

Aramaic documents from Egypt suggest that Yahwists there may have identified Yahweh/Yahō with the Syrian-Aramean deity Bethel (Bayt-ʔēl). Portions of Papyrus Amherst 63, the long and complex multi-composition Aramaic text written using Demotic script, also support this view. For instance, Bethel and Yahō seem to be paralleled with each other in two poems on the papyrus; both deities share some attributes otherwise ascribed to Baʕal-Shamayn (i.e., Hadad), yet are superior to that deity; and a priestess of Bethel is termed a khnh , the feminine form of khn , the noun used solely for a priest of Yahō and no other deity in Egypt. Other subtle connections between Bethel and Yahō can also be found. [ABSTRACT FROM AUTHOR]

The present study critically examines the text of 1 Kings 3:7-9 in order to present its concepts as inspirational teachings on leadership to the modern church. From a hermeneutical perspective, the research attempts to discuss the chosen text not necessarily as panacea to good leadership but more so as inspirational teachings for individuals occupying leadership positions in a modern church. It is shown that Solomon ascends to the throne of kingship of a united monarchy after his father King David. The text depicts King Solomon in his prayer to God that “…I am a little child and do not know how to carry out my duties” (v.7). As if to suggest that God does not know, Solomon informs God that Israel is “…a great people, too numerous to count or number” (v.8). The above assertion by Solomon will be analyzed in view of a previous census by King David. The study will exegete the text in order to establish the contextual meaning of the metaphor “little child” used by King Solomon. In addition, King Solomon is metaphorically requesting Yahweh’s provision of a “discerning heart to govern your people and to distinguish between right and wrong” (v.9). The study is guided by symbolic interactionism as a theoretical framework. A case study model is employed as a research method in which previous contributions on hermeneutics and leadership in the Bible will be explored.

The essence of deities has captured our imaginations for as long as we can remember. Does a God exist, or is the divine entity just a figment of our dreams, a projection? Is God what Aribiah Attoe calls a "regressively eternal and material entity" or what Gericke calls "a character of fiction with no counterpart outside the worlds of text and imagination"? This paper aims to wrestle with those questions from a theological perspective and to look at the ontological status of Yahweh and how that worldview lends itself to African Traditional Religions in conversation with Attoe's method of inquiry from the perspective of African Metaphysics. This paper aims to be a part of the larger project undertaken by the author, showing that philosophy can and should be an auxiliary discipline in Old Testament Studies as it has been seen, both fields have ways of similar arguing and coming to the same conclusions. This paper is intended to be an interlocutory exercise or experiment and does not seek to validate any hypothesis about either view. [ABSTRACT FROM AUTHOR]

Amos, a simple herdsman from Tekoa, asserted that he was not a professional prophet but had rather come to the norther state of Israel at the behest of Yahweh. This article is a biblical response to social injustice in the contemporary society through an exegetical study of Amos 5. The study drew inferences from Amos 5 as panaceas to the problems of injustice and deprivation of the poor. Injustice is one of the major problems that is confronting the society, because injustice anywhere is a threat to justice everywhere. Amos thus rebuked the many sins of the people and he stated how the LORD would punish them. The aim of this study was to examine the concept of social injustice in Yahweh’s response in order to give the biblical understanding of the concept in promoting justice and peace. The approach for this study is exegetical. The findings reveal that any unjust act as well as its perpetrator will not go unpunished. Also, the LORD demanded righteousness, love and justice. This article recommends that nations, the Church and individual Christian should desist from any form of unjust act and live a righteous life.

This article is concerned with the image of Yahweh as portrayed in Amos 4:13, 5:8-9 and 9:5-6. It argues that Yahweh is portrayed as Creator, Lord of creation, all-powerful, all-knowing, transcendent, and immanent and emphasizes his unique creative skills in bringing into being all natural existence in complete independence. It also demonstrates Yahweh's sovereign freedom in controlling the cosmos and indicates that all in the universe is dependent upon him and is subject to his authority. For not only has he created all that there is, he continues to renew and sustain the entire creation. For the author, then, Yahweh owns the cosmos and has the power to rule all creation by summoning, sustaining, governing, and using the forces of nature for his purposes. This sets him over the nations and creation as Lord and gives him the right to claim the worship of all people, as he confers on all creation his own protection. This also becomes an appropriate foundation for understanding the message of divine judgment against the nations in Amos 1:3–2:16. [ABSTRACT FROM AUTHOR]

Psalm 121 is one of the most popular and the most read psalm. That is the reason why the New Testament quotes and alludes to the book of the psalm more than any other book of the Bible. Christians all over the world see the book of psalm as the most prestigious book of the Old Testament. Luther sees the book as the 'little Bible' in the Bible. It is not only the most read it is the memorised book of the Bible. Psalm 121 represents the most trusted chapter of the psalm. The main purpose of this article is to do an exegesis of Psalm 121 with the hope that readers will find hope and trust in Yahweh. Psalm 121 has an emphasis on hope and protection by Yahweh. A look at the outline of the entire chapter shows that hope and security is the theme: Assistance from Yahweh is the theme of verses 1–2, the gazing into the mountain is where protection from Yahweh is vs 1, Yahweh's constant watchful Eyes (3–4), Yahweh as the protective shade (5–6) and Yahweh as the Protector for all Lives way (7–8). The exegesis of these various sections in Psalm 121 will be carried out with the hope that any reader who believes it or not will find hope, comfort and security. [ABSTRACT FROM AUTHOR]

Jeroboam 1st is depicted as the prototype for all future evil kings, who are regularly accused According to the books of Kings. Jeroboam accused of established two sanctuaries; Bethel and Dan to rival the temple of Solomon in Jerusalem. These shrines then provoke vehement censure and sin of Jeroboam become paradigmatic of northern apostasy. Underlying the negative depiction of Jeroboam's cult, however, scholars have found subtle details suggesting that Jeroboam's cult was traditional and even Yahwistic in nature. His calves may be best understood as familiar Canaanite vehicles for the invisible deity enthroned above them -- in this case, Yahweh -- comparable to the cherubim in southern cult of Judah. Jeroboam priesthood likely included Levites. And his choices of Dan and Bethel, too, apparently reflected a sensitivity to honor venerable memories of premonarchic era. This research aims to explain what Jeroboam did was not a violation of the Yahwistic system of Israel at that time. The establishment of God in Bethel and Dan did not disconcert the status of Yahweh in the treasures of Israel, instead of a form of a political assertion that separated Israel from the arrogance and the power of Judah. By using the method of analyzing historical criticism and literacy, the result is a new perspective of understanding Jeroboam's reform in Israel - merely a political movement alone. Jeroboam never removed Yahweh from the treasury as the god of Israel. Instead, he retained Yahweh as God who was declared to have led Israel out of Egypt. [ABSTRACT FROM AUTHOR]

The uniqueness of the Book of Proverbs among other wisdom books is incontestable because it uses mrr as the name of God. Its regular use of the name means that the Book is concerned about God's monotheism. The mention of that proper name (mrr) 94 times and the generic name only twice (this generic name still refers to mrr), emphasises the concept of monotheism. Monotheism in ancient Israel is not the denial of the existence of other gods, but the exclusive worship of Yahweh as the only one true God. The origin and the meaning of Yahweh although debatable, the majority of scholars believe that it is Exodus 3:13-15. The definition of proverbs although debatable, they can be defined as a traditional saying that gives advice and instruction. It is 'a relic of ageless tradition' that contains a pithy structure. Generally, scholars believe that Yoruba religious tradition also holds the fact that Yahweh is monotheistic by the name given to him (Olodumare). Unfortunately, the Yoruba translation of the Hebrew word 'mr is Oluwa instead of Olodumare. Intradisciplinary and/or interdisciplinary implications: This makes the Yoruba readers of the Book of Proverbs miss this monotheistic context. Can the retranslation of the Book of Proverbs make the monotheism of God in Yoruba be clearer? This article, therefore, emphasises the need for a retranslation of the present translation of the Book of Proverbs in Yoruba. This article will be an eye opener for some readers who are not sure of the concept of monotheism in the Book of Proverbs and in Yoruba religious tradition. [ABSTRACT FROM AUTHOR]

Psalm 121 is one of the most popular and the most read psalm. That is the reason why the New Testament quotes and alludes to the book of the psalm more than any other book of the Bible. Christians all over the world see the book of psalm as the most prestigious book of the Old Testament. Luther sees the book as the ‘little Bible’ in the Bible. It is not only the most read it is the memorised book of the Bible. Psalm 121 represents the most trusted chapter of the psalm. The main purpose of this article is to do an exegesis of Psalm 121 with the hope that readers will find hope and trust in Yahweh. Psalm 121 has an emphasis on hope and protection by Yahweh. A look at the outline of the entire chapter shows that hope and security is the theme: Assistance from Yahweh is the theme of verses 1–2, the gazing into the mountain is where protection from Yahweh is vs 1, Yahweh’s constant watchful Eyes (3–4), Yahweh as the protective shade (5–6) and Yahweh as the Protector for all Lives way (7–8). The exegesis of these various sections in Psalm 121 will be carried out with the hope that any reader who believes it or not will find hope, comfort and security.

The uniqueness of the Book of Proverbs among other wisdom books is incontestable because it uses הוהי as the name of God. Its regular use of the name means that the Book is concerned about God’s monotheism. The mention of that proper name (הוהי) 94 times and the generic name םיהלא only twice (this generic name still refers to הוהי), emphasises the concept of monotheism. Monotheism in ancient Israel is not the denial of the existence of other gods, but the exclusive worship of Yahweh as the only one true God. The origin and the meaning of Yahweh although debatable, the majority of scholars believe that it is Exodus 3:13–15. The definition of proverbs although debatable, they can be defined as a traditional saying that gives advice and instruction. It is ‘a relic of ageless tradition’ that contains a pithy structure. Generally, scholars believe that Yoruba religious tradition also holds the fact that Yahweh is monotheistic by the name given to him (Olodumare). Unfortunately, the Yoruba translation of the Hebrew word יהוה is Oluwa instead of Olodumare. Intradisciplinary and/or interdisciplinary implications: This makes the Yoruba readers of the Book of Proverbs miss this monotheistic context. Can the retranslation of the Book of Proverbs make the monotheism of God in Yoruba be clearer? This article, therefore, emphasises the need for a retranslation of the present translation of the Book of Proverbs in Yoruba. This article will be an eye opener for some readers who are not sure of the concept of monotheism in the Book of Proverbs and in Yoruba religious tradition.

Prophetism is a widespread practice throughout the Bible. Both the Old and New Testaments present men and women who were true heralds of the God of Israel. However, there are other characters who also claim to speak of Yahweh. One of them is Balaam. Such characters are ambiguous and, in many cases, may appear to be legitimate men of God. Thus, this work will seek to understand the relationship between Balaam - a supposed prophet of God -and Yahweh from the appropriation that this seer made of the sacred name of this Deity, as described in the narrative of Numbers 22.13. Furthermore, this research will establish the relationship between the practices of Balaam, who claimed to speak in the name of Yahweh, and those of people who claim to be representatives of God in contemporary times. In this way, Balaam will be presented as an example of a relationship with Yahweh to be avoided by all those who place themselves as true messengers of God. [ABSTRACT FROM AUTHOR]

This study of Jesus' healing of the centurion's servant (Matthew 8:5–13) draws attention to some neglected Christological details. This study offers a fresh explanation of how Matthew uses ambiguity and clarity about who Jesus is in various levels of narrative context. Specifically, Matthew's characterization of the centurion uses the ambiguous title of 'Lord' alongside clear actions of faith to reveal Jesus' identity. This study concludes that Jesus participates in the identity of Yahweh, who has absolute and divine power to command his army of angels to heal people and remove demons, even without his presence. [ABSTRACT FROM AUTHOR]

The Midianite-Kenite hypothesis, the idea that the pre-Israelite roots of Yahwism can be traced back to the areas south and southeast of Palestine, has a long pedigree in biblical scholarship. Analyses supporting this view generally agree in three main points. First, they assume that the influence of the southern cultic practices on Yahwism occurred during a restricted period of time, traditionally dated to the Early Iron Age. Second, they see the origins of Yahwism through the lenses of diffusionist perspectives, characterizing this process as a movement or migration of one or a few determined groups to Canaan. And third, adequate analyses of the archaeological evidence of the arid areas to the south of Palestine are few. In this article I will turn the interpretation of the epigraphic and archaeological evidence upside down. Instead of looking to the (mostly biblical) evidence on the origins of the cult of Yahweh and assuming its genesis lies in movements of people from the southern regions to Canaan in the Early Iron Age, I will focus attention on the history of the cultic practices in the Negev, southern Transjordan, and northern Hejaz during the entire Iron Age, and how this information is related to the religious practices known in Judah and Israel during the biblical period, shedding new light on the prehistory of the cult of Yahweh. I will evaluate the evidence not as a single, exceptional event, but as a long-term process within the several-millennia history of cultic practices and beliefs of the local peoples.

Man is a being endowed by God with the boundless thirst for knowledge, to accumulate knowledge, both about God and about the world around him. Therefore, when it comes to God, man has tried to name the Absolute Being with different names, through which to refer and address the Divinity. Each appointment given to God expresses what man has understood about His Person, expressing the manifestations of God (Good, Merciful, Mighty, etc.) in His relationship with man. However, there was a time when God Himself, at the request of His servant Moses, revealed His Name, the deepest and most complex name, which expresses in words the Being and Person of God, that is, that He is incomprehensible, omnipotent, omnipresent, and other characteristics of God. To be able to understand and know God, it is necessary to create a connection with Him, a connection that is realized, especially, through His Name. By knowing God's Name, we know who we are addressing and feel closer to. In our minds, questions often arise about God and His Name. This study will highlight the role of the Name and the need-to-know God's Name, especially the one revealed to Moses "I am who I am." [ABSTRACT FROM AUTHOR]

The Article deals with the explanation of Hos.2 in the context of religious polemic with the Canaanite cult. First of all, the Article deals with the cult of Baal that is related to fertility cult. The Article is trying to explain the way prophet Hosea presents the relationship of Yahweh and Israel, through metaphor of marriage as a dominant theme through the first three chapters of the book. He is comparing Yahweh with the loyal husband and Israel is presented as a deceitful woman who takes pleasure in relations with different lovers, namely with Baal(s) as an exponent of the Canaanite religion. The text takes two key narratives when speaking about the fertility cult КТU 1.16 III.2-8 and KTU 1.5-1.6, comparing them with Hos. 2 as a manifesto of the Book of the Twelve. Instead of appointing all the earthly goods to Yahweh, they are giving their gratitude to Baal. As consequence of its complexity the questions related to the fertility cult stay overlooked. The history or reception (Wirkungsgeschichte) by studying Hos.2 tried to get a trace of sacral prostitution and other sexual activities with practical sacral aspects. Further on that subject, on another occasion. [ABSTRACT FROM AUTHOR]

The Noahic Deluge is commonly understood to have resulted from the infiltration of chaos waters into the ordered universe from two sources: one situated above the Rāqîa ˁ and one underground. This interpretation does not find support in the HB and contradicts the precepts of the cosmological worldview of the ANE. According to Gen 6:17 Yahweh uses one single source of water to flood the land, referred to as הַמַּבּוּל מַיִם , "the well of waters." There was a common belief in the ANE that there was a vast reservoir of fresh water in the underworld on the eastern horizon, beneath the palace of the sun god. The waters of Life (Ḥayya/Ea) therein, which must be distinguished from the saline primordial waters of chaos, were used for divine judgement. In spite of the consensus view that the chaos waters were permitted to enter the cosmos, not only during the Deluge but every time it rained, it is more likely that Yahweh lifted the waters of the well beneath his mountain-palace to execute justice and restore order to the land. [ABSTRACT FROM AUTHOR]

Jeremiah 18:1–12 is a favourite passage often quoted and preached from pulpits. This prose passage however is much more complicated than taken at the face level. A one-dimensional reading misses the intricacies of these verses. The potter scene in verses 1–4 has its first application in verses 5–6 and again in verses 11–12. It is a question how verses 7–10 relate to the other sections in this narrative. The argument presented in this article is that verses 18:7–10 present a different theological viewpoint and serves to clarify what is to be understood what שׁוב in verse 4 implies in real terms. This illustrates that the biblical text is organic and not static, and shows instances of ongoing interpretation within the text itself. Contribution: This article offers original research in the field of biblical studies, more specifically in the field of the Old Testament. This is in line with the scope of HTS Theological Studies. The article aims at indicating that detail textual analysis reveals the complexity of the text tradition we are dealing with.

The New Testament (NT) κύριος problem forms part of a larger interconnected network of challenges, which has the divine name Yhwh as the epicentre. To put it plainly, if the term κύριος is an equivalent for the divine name Yhwh and if the term κύριος in the Yhwh sense is applied to Jesus, the implication is that Jesus is put on par with Yhwh. This problem therefore, forms part of a matrix of interconnected issues in a constant push and pull relation. There is no easy way to address this problem, but one must start somewhere. This study will attempt to introduce, illustrate and explain the complexity of the NT κύριος problem to contribute to a deeper understanding of the problem and to appreciate its intricacies. The aim is therefore to illustrate the intricacy of the problem by showing where the NT κύριος problem might have originated and how it evolved. These intricacies will then be pulled into a singular focus made possible by the explicit κύριος citations. These citations, in turn, will be categorised as Theos, Davidic and Jesus speeches and analysed in an attempt to contribute to a possible solution. Contribution: This article fits in well with the contestation of ‘historical thought’ and ‘source interpretation’. It deals with significant religious expressions found in the Hebrew Scriptures (in both the Hebrew and Greek vernacular). It not only interprets these sources, but it also aims to show the history of how these expressions were interpreted, thus, contributing to interdisciplinary discourses.

In 1984, prof JP Oberholzer, one of the translators of the 1983 Afrikaans translation of the Bible, wrote an article dealing, inter alia, with three important issues on which the translators had to make decisions in comparison with the 1933/53 Afrikaans translation of the Bible. The decisions dealt with the translation of personal names, weights and measures and the translation of the divine name YHWH (Yahweh). The ultimate decisions of the translators deviated from decisions on the previous translation. The decisions made by the two groups of translators have to be evaluated in the light of the different aims set out for the two translations, as well as the different translation strategies followed. With regard to names, the 1983 translation sought to be consistent, for example by using the same name for a certain person, even when variant forms of the name occurred in the Hebrew. For weights and measures, they decided on a metrical system. The name Yahweh was rendered by "Here" ("Lord"), and not by "Here" ("Lord"), as in the older translation. The editorial committee on the Old Testament of the 2020 Afrikaans Bible also had to deal with these issues, as well as many others. This article discusses the decisions of the editorial committee with regard to these issues, as well as the treatment of messianic passages from the Old Testament. Oberholzer did not discuss this last issue, but it became a contentious matter to critics of the 1983 Afrikaans translation. However, it is clear from the translation what principle the translators had followed in not using capital letters in the case of personal pronouns interpreted to be messianic in nature. As regards personal names, the original decision was to follow the 1983 Afrikaans translation. However, that translation changed some of the customary forms of these names in Afrikaans and was not consistent in its practice. The 2020 translation reverts to many of the customary forms in Afrikaans and attempts to be more consistent, especially in following the common Hebrew pronunciation of these names and in retaining different forms of personal nouns, with footnotes linking the different forms to one another. Geographical names were frequently translated in the 1983 translation. Such translations occur less frequently in the 2020 translation, with footnotes explaining the meaning where the original names are used. For weights and measures, the original terms were used, with footnotes indicating the metrical equivalent. In this way, the symbolic values of the original numbers could be retained and some of the paraphrases in the 1983 translation avoided. The name YHWH is rendered by "Here" ("Lord"), while Adonai is rendered by "my Heer"/"die Heer" ("my Lord"/"the Lord"). With regard to the messianic texts in the Old Testament, the original decision was to follow the example of the 1983 translation. However, some of the churches involved in the whole project were in favour of following the example of the 1933/53 translation. Eventually, the Bible Society of South Africa decided on two versions of the 2020 translation, with the second one retaining capital letters as in the earlier translation. The first one follows the example of the 1983 translation, while adding footnotes to the texts in the New Testament that apply these Old Testament texts to Christ. The decisions made on the two translations with regard to the above-mentioned four issues have to be evaluated in the light of the different aims and strategies of the respective translations. Guided by the translation scope and strategies, the editorial committee on the translation of the Old Testament of the 2020 translation tried to be consistent in their decisions. [ABSTRACT FROM AUTHOR]

The New Testament (NT) κύριος problem forms part of a larger interconnected network of challenges, which has the divine name Yhwh as the epicentre. To put it plainly, if the term κύριος is an equivalent for the divine name Yhwh and if the term κύριος in the Yhwh sense is applied to Jesus, the implication is that Jesus is put on par with Yhwh. This problem therefore, forms part of a matrix of interconnected issues in a constant push and pull relation. There is no easy way to address this problem, but one must start somewhere. This study will attempt to introduce, illustrate and explain the complexity of the NT κύριος problem to contribute to a deeper understanding of the problem and to appreciate its intricacies. The aim is therefore to illustrate the intricacy of the problem by showing where the NT κύριος problem might have originated and how it evolved. These intricacies will then be pulled into a singular focus made possible by the explicit κύριος citations. These citations, in turn, will be categorised as Theos, Davidic and Jesus speeches and analysed in an attempt to contribute to a possible solution. Contribution: This article fits in well with the contestation of 'historical thought' and 'source interpretation'. It deals with significant religious expressions found in the Hebrew Scriptures (in both the Hebrew and Greek vernacular). It not only interprets these sources, but it also aims to show the history of how these expressions were interpreted, thus, contributing to interdisciplinary discourses. [ABSTRACT FROM AUTHOR]

Jeremiah 18:1–12 is a favourite passage often quoted and preached from pulpits. This prose passage however is much more complicated than taken at the face level. A one-dimensional reading misses the intricacies of these verses. The potter scene in verses 1–4 has its first application in verses 5–6 and again in verses 11–12. It is a question how verses 7–10 relate to the other sections in this narrative. The argument presented in this article is that verses 18:7–10 present a different theological viewpoint and serves to clarify what is to be understood what שׁוב in verse 4 implies in real terms. This illustrates that the biblical text is organic and not static, and shows instances of ongoing interpretation within the text itself. Contribution: This article offers original research in the field of biblical studies, more specifically in the field of the Old Testament. This is in line with the scope of HTS Theological Studies. The article aims at indicating that detail textual analysis reveals the complexity of the text tradition we are dealing with. [ABSTRACT FROM AUTHOR]

The book of Ruth is generally regarded as centring on the key figure of Ruth. It is claimed that this limits the narrative, influencing the interpretation. Several literary techniques suggest the author’s intentional focus on Naomi, her faith struggles and God’s gracious healing of an embittered mother. Whereas the paradigm of covenant faith and ḥesed [faithful love] feature prominently they do also highlight the spiritual transformation that came about for Naomi upon her return from Moab. The fullness and completed rest for Naomi continued consequentially to bear fruit for God’s people through the tribe of Judah. Historically, it confirmed the royal line of David which concluded with God’s Go’el [kinsman-redeemer].

The book of Ruth is generally regarded as centring on the key figure of Ruth. It is claimed that this limits the narrative, influencing the interpretation. Several literary techniques suggest the author's intentional focus on Naomi, her faith struggles and God's gracious healing of an embittered mother. Whereas the paradigm of covenant faith and ḥesed [faithful love] feature prominently they do also highlight the spiritual transformation that came about for Naomi upon her return from Moab. The fullness and completed rest for Naomi continued consequentially to bear fruit for God's people through the tribe of Judah. Historically, it confirmed the royal line of David which concluded with God's Go'el [kinsman-redeemer]. [ABSTRACT FROM AUTHOR]

O artigo postula a hipótese de ler Dt 32,8-9 como narrativa politeísta e monolátrica, pós-exílica, escrita em contexto de subordinação político-cultural à hegemonia persa, de cujo império depende inegociavelmente a restauração e a preservação de Judá. Em contexto imperialista persa, a redação de Dt 32,1-43 responderia pela caracterização sui generis da teologia do texto: a despeito da teologia monolátrica plasmada na passagem e do horror manifestado diante da ideia de a nação de Yahweh cultuar outros deuses, a composição se vê obrigada a assumir a tese de que a exclusiva propriedade de Judá por parte de Yahweh deve-se a uma determinação de `elyôn, que se interpreta, então, como hipóstase de Ahura Mazda e que, em termos geopolíticos, encarna o próprio Império Persa. Assume-se, portanto, tratar-se Dt 32,8-9 da passagem político-teológica de legitimação do sistema político-teológico judaíta, à luz do sistema geopolítico persa.

Scholars are not unanimous about the correct pronunciation of the tetragrammaton, YHWH. The exact origin and meaning of the name have also been a subject of debate among scholars. Since translation is also interpretation, no one can give a correct translation of any word without knowing the actual meaning. While the Septuagint (LXX) translates the Hebrew word יהוה into Kurios, an English translation (New Revised Standard Version – NRSV) translates it as LORD. The translation of יהוה into the Yoruba language in the Yoruba Bible is Oluwa which I consider unacceptable. The purpose of this article is to propose the translation of the Hebrew יהוה to the most appropriate Yoruba name for the supreme God (Olodumare instead of Oluwa) which cannot be misunderstood by any Yoruba reader.

This article aims to show that Yahweh acts as a comforter of the traumatised: the exiles in Babilon. Some of them are eager to return to Jerusalem although they know that the city was destroyed. The prologue of Isaiah 40 gives the wonderful message that Yahweh will comfort the exiles and the city of Jerusalem. The exiles may return to Jerusalem. Yahweh will accompany them. The city of Jerusalem will be rebuilt. Yahweh knows of their suffering. He will comfort them and provide strength, food and help. The comfort will help make the traumatic experience bearable. [ABSTRACT FROM AUTHOR]

God revealed himself to Moses in the burning bush, as 'I am who I am '. However, this verse presents significant difficulties in translation and understanding, which this article explores using the hermeneutics of Paul Ricoeur. [ABSTRACT FROM AUTHOR]

Historically, those studying Israelite religion have ignored the existence of women in Iron Age Israel (1200⁻587 BCE). They have, therefore, accounted neither for the religious beliefs of half of ancient Israel’s population nor for the responsibilities that women assumed for maintaining religious rituals and traditions. Such reconstructions of Israelite religion are seriously flawed. Only in the last four decades have scholars, primarily women, begun to explore women’s essential roles in Israel’s religious culture. This article utilizes evidence from the Hebrew Bible and from archaeological sites throughout Israel. It demonstrates that some women had roles within the Jerusalem Temple. Most women, however, resided in towns and villages throughout the Land. There, they undertook responsibility for clan-based and community-based religious rituals and rites, including pilgrimage, seasonal festivals, rites of military victory, and rites of mourning. They fulfilled, as well, essential roles within the sphere of domestic or household religion. At home, they provided medico-magical healing for all family members, as well as care for women and babies throughout pregnancy, childbirth, and beyond. They, and the men in their communities, worshipped Yahweh, Israel’s primary deity, and the goddess Asherah, as well; for most people, these two divinities were inextricably linked.

It is often taken for granted today that the differing terms for God in the Hebrew Bible function as synonyms, although, originally, not all terminology used for God referred to the same deity. This article provides an overview of the terms El, Yahweh, and Elohim, which are all equated today, and a hypothetical reconstruction of when these terms came to prominence in Ancient Israel. After plotting and considering the contribution of each term to the development of monotheism in Israel, which ultimately laid the foundation for Judaism, Christianity, and Islam, the following analysis considers some of the ensuing implications for communities of faith today when relating to their differing faith traditions. [ABSTRACT FROM AUTHOR]