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De volkenprofetie tegen Moab in Jeremia 48 blijft in veel opzichten de exegeten voor vragen stellen. In dit artikel ligt de focus op het eerste segment, 48:1-10. Na de behandeling van enkele inleidende vragen betreffende tekst en structuur, geografie en topografie, en theologisch accenten in dit caput, wordt een detailexegese van elk vers gegeven. In vlammende taal wordt Moab hier het oordeel aangezegd, als uitvloeisel van het werk van YHWH zelf, die de hybris van dit volk afstraft. For the exegete, the oracle against Moab in Jeremiah 48 still contains many unanswered questions. In this article the focus is on the first segment, 48:1-10. After the treatment of some introductory issues regarding text and structure, geography and topography, and theological accents in this chapter, a detailed exegesis of each verse is offered. In violent language, Moab is announced a devastating verdict, as a result of the work of YHWH himself, who punishes the hybris of this foreign nation.

De volkenprofetie tegen Moab in Jeremia 48 blijft in veel opzichten de exegeten voor vragen stellen. In dit artikel ligt de focus op het eerste segment, 48:1-10. Na de behandeling van enkele inleidende vragen betreffende tekst en structuur, geografie en topografie, en theologisch accenten in dit caput, wordt een detailexegese van elk vers gegeven. In vlammende taal wordt Moab hier het oordeel aangezegd, als uitvloeisel van het werk van YHWH zelf, die de hybris van dit volk afstraft. For the exegete, the oracle against Moab in Jeremiah 48 still contains many unanswered questions. In this article the focus is on the first segment, 48:1-10. After the treatment of some introductory issues regarding text and structure, geography and topography, and theological accents in this chapter, a detailed exegesis of each verse is offered. In violent language, Moab is announced a devastating verdict, as a result of the work of YHWH himself, who punishes the hybris of this foreign nation. https://doi.org/10.17159/2312-3621/2018/v31n3a4

In this article the offensive prayer of Psalm 139:21-22 with its dubious utterance of hatred is investigated with regard to its particular language, context and intentions. First, it is argued that the central notion of ‘hatred’ does not necessarily imply malicious intentions. Subsequently, the immediate context of verses 21-22 is studied. The structure of the psalm strongly favours the idea of an original unity of the psalm, which prevents us from discarding verses 21-22 as a redactional addition. On the contrary, these verses form an integral part of this psalm, which is a meditative confession with three theological motifs in particular: a) God’s knowing and searching, b) the ethical issue of the two ‘ways’, and c) the rejection of the wicked—themes that are strongly interrelated. Within this context, verses 21-22 function as a confession in the negative mode. To the poet hating the enemy is primarily the reverse of his turning and dedication to YHWH. The emphasis is not so much on the emotions of the poet as well as on his choice to take a stand and on his attitude. Next, the utterance of verses 21-22 is examined within its own conceptual and spiritual framework, and its own religious and social life-scene. By hating God’s enemies the poet relates to God’s own hatred of the wicked and his curse on them. Finally, the question is discussed whether in today’s Christian faith and worship such prayers can still have some function.

For the Lord will offer sacrifice in the land of the North (Jer 46:10). The present article ‘For the Lord will offer sacrifice in the land of the North (Jer 46:10)’ combines two focal points of my research, namely the issue of the Old Testament image of God and the interpretation of the book of Jeremiah. In Jeremiah 46:2–12, the first oracle against Egypt sketches a frightening picture of the destruction of Egypt’s army, which was crushingly defeated by the Babylonians at Carchemish. The destruction is represented as a sacrificial meal, at which the divine sword feasts on the flesh and the blood of God’s enemies. In order to adequately understand the purport of his prophetic interpretation, I present a contextual exegesis of the pericope. It is read in its literary context and against its historical background. After a concise analysis of its structure and a detailed exegesis of the pivotal verse (46:10), I conclude with a theological evaluation concerning the meaning and significance of this eerie prophecy.