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The fleeting nature of human life constitutes a key theme in theological reflections within the Old Testament, particularly in the Book of Psalms in the Alkitab, which highlights human limitations and the inherent uncertainty of existence. Psalm 39:6–7 depicts human life as a transient shadow and emphasizes the futility of human efforts if they are not oriented toward God. This study seeks to explore the meaning of human transience in this passage and assess its theological significance for contemporary life. A qualitative approach with biblical hermeneutics is employed, considering historical, literary, and theological dimensions. The analysis indicates that the metaphor of the “shadow” illustrates human fragility, while the depiction of life’s futility critiques the human tendency to find purpose solely in worldly endeavors. Despite this, Psalm 39 ultimately directs readers toward hope in God, portraying Him as the ultimate source of true meaning. In a modern, materialistic context, this message continues to be relevant as a reminder of human dependency on God and the limitations of human life. Therefore, the transience of life does not signify the end of existential purpose but rather opens the way to deeper spiritual insight and the strengthening of faith.

The expression “God regretted” in Genesis 6:7 is one of the most theologically problematic statements in the Old Testament, as it seems to contradict the classical doctrine of God’s immutability. This study aims to examine the meaning of this expression through an exegetical approach, emphasizing the analysis of the Hebrew text and the lexical use of the word nāḥam. The method employed is qualitative-descriptive with a historical-grammatical and biblical-theological approach. The primary data are derived from the Hebrew text in the Biblia Hebraica Stuttgartensia and supported by lexical sources. The results indicate that the word nāḥam in Genesis 6:7 does not imply regret in the sense of wrongdoing, but rather refers to divine sorrow over the moral corruption of humanity. The expression represents a form of anthropomorphism used to depict the relationship between God and humans in language comprehensible to human beings. From an Old Testament theological perspective, this text affirms that God is relational and active in history, without compromising the consistency of His character. Therefore, the “regret of God” does not contradict the doctrine of divine immutability, but rather enriches the understanding of His involvement in human life.

This study examines the anthropomorphic expression “the LORD came down to see” in Genesis 11:5 through an integrated historical–grammatical exegetical approach. The main objective is to analyze the lexical meaning, grammatical structure, historical context, and theological implications of the phrase within the framework of Old Testament theology. The research employs a qualitative library method, focusing on the Hebrew text supported by lexicons, commentaries, and Ancient Near Eastern studies. The findings indicate that the verb יָרַד (yārad) does not merely denote a spatial descent but signifies divine intervention, while רָאָה (rāʾāh) conveys evaluative and judicial observation. Grammatically, the use of the wayyiqtol form followed by an infinitive construct emphasizes intentional and purposeful divine action. Historically, the expression functions polemically against Mesopotamian religious concepts, particularly the idea of ziggurats as places where deities descend. Theologically, this anthropomorphic language serves as a medium to articulate the dynamic relationship between divine transcendence and immanence. Therefore, the phrase should not be understood literally but as a theological construct that communicates God’s active involvement and sovereign authority in human history.

Texts depicting violence in the Old Testament, particularly Joshua 6:1–27, are often cited as evidence that the Bible legitimizes divine violence and genocide. This study aims to analyze the narrative of the conquest of Jericho through a historical-critical approach by integrating narrative structure analysis, historical-religious context, and a conceptual study of herem. The method used is a literature review with a qualitative approach that situates the text within the context of the Ancient Near East. The results of the study indicate that Joshua 6 is a systematically constructed theological narrative intended to affirm YHWH’s sovereignty as the Warrior-God and His faithfulness to the covenant with Israel. The concept of herem does not merely signify annihilation but functions as a mechanism for the sanctification of the people and the affirmation of covenantal identity in the face of the threat of syncretism. Furthermore, the use of war language in this text reflects the hyperbolic rhetoric characteristic of ancient literature, and thus cannot be read literally as a legitimization of modern violence. Consequently, a historical-critical reading affirms that this narrative is not a justification for genocide, but rather a theological construction that serves to shape the identity of faith and the understanding of God’s holiness and sovereignty in the history of Israel.

This theological research explores Mary’s essential role in the narrative of salvation and her deep connection with the Church, as outlined in key Catholic documents like Lumen Gentium and Redemptoris Mater. Using a qualitative approach that combines descriptive and analytical methods, the study reviews Church teachings, Scripture, and theological literature. It highlights Mary’s pivotal status as Mother of God (Theotokos) a title affirmed by the Council of Ephesus in 431 CE, which underscores both Christ’s divinity and Mary’s unique participation in God’s redemptive plan. The study traces the theological roots of this title through biblical texts, portraying Mary as the chosen vessel through whom the Word became incarnate. It examines how Old Testament prophecies about Mary are fulfilled in New Testament events, especially in the Annunciation and Elizabeth’s greeting of Mary as “the mother of my Lord.” The research also delves into Mary’s bond with the Church, focusing on her recognition as Mother of the Church by Pope Paul VI during the Second Vatican Council. Mary is presented as the ideal disciple, embodying unwavering faith, obedience, and humility in her acceptance of God’s will. Her presence at key moments, from the Incarnation to Pentecost, positions her as both a member and a model of the Church. Ultimately, the study concludes that Mary’s unity with the Church is reflected in her dual role as Mother of Christ and spiritual mother to all believers, offering a profound example of Christian virtues and guiding the faithful in their collective journey toward salvation.

This article examines Numbers 22:21–35 through narrative analysis and theological irony. The pericope of Balaam's talking donkey is one of the most unique narratives in the Hebrew Bible, combining supernatural elements with a profound theological critique of a mercenary prophet. This study aims to reveal how the author employs narrative irony as a vehicle for divine rebuke: God uses a mute animal to reprimand a prophet who should have been sensitive to His word. Using the narrative exegesis method that attends to plot, characterization, point of view, and dramatic tension, this article traces the theological meaning behind the irony. Findings indicate that this narrative is not merely miraculous but contains a critique of Balaam's ambiguous motivations between loyalty to God and temptation by material reward. The donkey, ordinarily silent, becomes an instrument of divine correction more obedient than the prophet himself. The theological implication is that God sovereignly uses any means to convey His will, including what is weak and despised by human standards.

This study examines the relationship between suffering in Job 1–21 and God's sovereignty in the Old Testament. The problem arises from the tension between the theology of retribution that links suffering to sin and the reality that the righteous can also suffer. Job is a key figure in understanding this theological dilemma. This study uses a qualitative method with a biblical exegetical approach through analysis of historical context, literary structure, and theological meaning. The primary data comes from the text of Job 1–21, supported by relevant theological literature. The analysis is conducted descriptively and analytically to find the relationship between suffering and God's sovereignty. The results show that Job's suffering is not a direct result of sin, but rather occurs within the scope of God's sovereignty that transcends human understanding. This text also critiques the rigid understanding of the theology of retribution and emphasizes that faith is rooted in trust, not merely rational understanding. Job's perseverance demonstrates that suffering can be a means of faith growth as well as a test that deepens humanity's relationship with God. This study emphasizes that suffering is part of God's sovereign plan and encourages believers to remain faithful and persevere amidst the uncertainties and struggles of life.

This study examines Ad-Dakhil in Tafsir Al-Azhar by Buya Hamka, focusing on Israiliyyat narrations found in the interpretation of Qur’anic narrative verses in Juz 1–10. The research is motivated by the position of Israiliyyat as a form of infiltration (ad-dakhil) in Qur’anic exegesis that may affect the objectivity of interpretation, particularly in contemporary tafsir works. This study aims to identify the distribution of Israiliyyat narrations, classify their thematic patterns, and determine the status of each narration based on the critical framework of ad-dakhil fi at-tafsir. This research employs a qualitative library-based approach. The primary source is Tafsir Al-Azhar by Buya Hamka (Gema Insani, 2017), supported by classical and contemporary tafsir literature as well as scholarly works on Israiliyyat. Data were analyzed using the theory of ad-dakhil fi at-tafsir, classifying narrations into three categories: accepted (maqbul), rejected (mardud), and suspended (tawaqquf). The findings reveal seventeen Israiliyyat narrations scattered throughout Juz 1–10, originating from the Old Testament, the New Testament, Wahb bin Munabbih, ‘Abdullah ibn Mas‘ud, and Tafsir Ibn Kathir. These narrations fall into nine major themes, including the creation and origin of humanity, the story of Prophet Adam and his descendants, Prophet Ibrahim, Prophet Ya‘qub, Prophet Musa and Bani Israil, Prophet Sulaiman, Prophet Zakariya, Prophet ‘Isa and his people, as well as accounts of previous nations. Of these seventeen narrations, eleven are classified as rejected (mardud), five as tawaqquf, and one as accepted (maqbul). These results emphasize the necessity of critical engagement with Israiliyyat narrations in tafsir literature to preserve the integrity of Qur’anic interpretation.