Abstract
Few texts from the Hebrew Prophets present such a disconcerting ecological perspective as does Zephaniah 1:2–6. While the text itself receives only scant attention in resources dealing with ecological interpretations of the Bible, it nevertheless becomes clear that Nature plays a multifaceted role that the interpreter should not overlook. Consequently, this article aims to present an eco-critical rereading of the text based on the ecojustice principles of the Earth Bible, and Norman Habel’s tools for analysis — suspicion, identification, retrieval. Such a rereading further uncovers certain questions, problems, and challenges concerning the kinship between humans and Nature. Because it continuously works to avoid anthropocentrism and engages in dialogue with the natural sciences, the theocentric approach presents itself as a viable way to elucidate this complicated and often misrepresented relationship. Finally, the author suggests, by way of comparison, that a theocentric reading surpasses the traditional stewardship approach when it comes to an understanding and/or appropriation of the Zephaniah 1:2–6 in the contemporary context.
Highlights
Few texts from the Hebrew Prophets present such a disconcerting ecological perspective as Zeph 1:2-6
While the text itself has received only scant attention in resources dealing with ecological interpretations of the Bible, it becomes clear that Nature plays a multifaceted role that the interpreter should not overlook
This article aims to present an eco-critical rereading of the text based on the ecojustice principles of the Earth Bible, and Norman Habel’s tools for analysis – suspicion, identification, and retrieval
Summary
Few texts from the Hebrew Prophets present such a disconcerting perspective of the natural environment as the pericope of Zeph 1:2-6.3 In what one can. As creatures subordinated to human authority by divine decree.”[15] the message is that just as YHWH “was active in the creation of animate life, so on His day He will be active in its ‘decreation,’ its removal from the earth.”[16] To make this notion of the “reversal” more concrete for his (intended) audience, the biblical author alludes to the Flood-narrative of Gen 6-8.17 Following Sabottka, both Smith and Roberts note that the expression “from the face of the ground” As was the case with the reversal of Creation, Zephaniah reinterprets this image and transforms it from a positive into something negative for the people: “...the gesture of salvation is one of judgment.”[24]
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