AbstractThis essay investigates the way in which the book Isaiah, and particularly Deutero-Isaiah, is used in politics. For instance, a classic example comes from George W. Bush's May 2003 speech on the USS Lincoln where he declared an end to major combat in Iraq. In light of the way politicians use (or abuse) Isaiah in political debates, this essay considers the relationship between Bible and empire in Isaiah 40-48, arguing that in the midst of the brutal reality of empire in the biblical traditions there are a few texts that represent a counter or subversive rhetoric. I argue that these minor voices relate well to the recent developments in post-colonial interpretation that turn to 'love' or 'compassion' as a means to subvert empire thinking. Finally, I will make some suggestions of how this complex understanding of the interplay of empire and counter imperial rhetoric may be utilised in public discourse to offer an alternative vision of the world.

AbstractIn Genesis1:26-27 we read that God created both male and female in the image of God. This profound theological insight has led feminist scholars like Elizabeth Johnson (1992:55) to argue that the mystery of who God is includes the truth that both male and female may be used to image God. However, if one looks at the language we use in church, the sad reality is that our prayers, our hymns, and even our Bible translations continue to solely use male language and imagery for people (as is evident in the predominance of the he/him/brother/men language), as well as for God (cf. e.g. the male images of God as father, king, warrior and lord).

AbstractThe application of Isaiah 61 in Africa is considered by studying the original audience of Isaiah 61, exegeting the passage, studying Jesus’ audience of Isaiah 61, including a brief exegesis of Luke 4:14–30, examining why Isaiah 61 was never fully realized in either audience and considering the applications to Africa. While the ultimate fulfillment of Isaiah 61 will be in the eschaton, and while there has already been a partial realization of Isaiah 61 in Africa; a greater realization of Isaiah 61 is contingent upon Africans meeting the conditions of this vision: acceptance of Christ, following God, fighting injustice and helping the oppressed, hungry, naked and homeless.

AbstractIn using the exodus tradition as his paradigm Deutero-Isaiah proclaimed the new message of God's creative liberation work. In order to articulate the task of the exiles as that of being God's servant in his creative activity the prophet employed the (Deuteronomistic) Moses tradition as his paradigm. Likewise New Testament authors employed Isaiah 53 as one of their paradigms for proclaiming the new gospel of Jesus Christ. Such reinterpretation of older texts, traditions and events in a new situation does not invalidate the meaning of the paradigm text/tradition/event, but rather reinforces their historical meaning and contemporary significance.

AbstractAnyone reading the Bible will attest that Biblical scriptures preserve a collection of struggles, trauma, and hardship in their ancient communities - the same trauma markers that many South Africans can attest to. On the same continuum, anyone who is reading the book of Isaiah, are confronted with not only a difficult book but also a difficult prophet. Isaiah did not in Isaiah 7:3ff only address his prophetic utterances at the King as an individual, but also at the people of Judah as a collective group and he did so through the metaphorical name-giving of his son “Shear-jashub.” The fear of imperialism and oppression was a reality, as it would later be in apartheid South Africa. The reading of Isaiah 7:3ff from a postcolonial perspective aims to provide a decolonised biblical trauma lens that would create an understanding of a decolonised reader in a postcolonial South Africa.

AbstractThis article explores Isaiah’s vision of the thrice-holy Yahweh and his message of ethical replication. According to Elaine Scarry, the presence of beauty prompts replication. This will be adapted to consider the role of holiness as a driving factor in Isaiah’s message of social justice. First, Isaiah is de-centred in his experience of Yahweh’s beauty and terror. Secondly, Isaiah volunteered to embody the message of Yahweh and to call his community to similarly mirror Yahweh in their religious and moral life. By focusing on the use of Isaiah’s key terminology of “the Holy One of Israel” in Isaiah 1-39, the expectation of ethical replication among the covenant community is examined. Thirdly, as this key term is also prevalent in chapters 40-66, arguably the expectation for ethical replication was continued by the disciples of Isaiah. This study reinforces holiness as having ethical as well as religious importance in Isaiah’s message.

AbstractYahweh's response (Is 40:5) to Israel's lament about her suffering in exile (40:27) implies that the devastating tension between mankind/Israel and God's word and Spirit (40:6-8), must be bridged miraculously. The Creator exercises his power in an unparalleled and unfathomable way through the innocent suffering of his servant, the representative of Israel who simultaneously has a calling toward Israel (49:1-7; 52:13-53:12). The mere cause-result relationship between sin and punishment is penetrated/transcended and Israel's suffering, which is punishment, acquires a purpose and becomes meaningful, being serviceable to the benefit of the nations and especially to the power? and the glory of God. Isaiah 40-55 does not advocate a theology of exile, or a theology of exodus (old or new), or a theology of the cosmic Spirit, but is universal and theocentric.

AbstractIn this essay, H. explores how the Book of Isaiah is understood and applied by translators, pastors, and preachers, as well as academic scholars in an African context. He starts with an examination of the translation of the song of the seraphs in Isa 6:3 into the Malagasy language as a case that illustrates how chosen words from the target language become embued with a new meaning in the context of a Bible translation. Turning next to popular interpretations of the Bible, he discusses two English Bible translations that come with notes reflecting an African perspective, i.e., the Roman Catholic The African Bible and the Prayer and Deliverance Bible. Of these, the former, he finds, reflects a Roman Catholic interpretative strategy of inculturation with a positive stance toward African traditional religion as well as socio-critical concerns. The latter translation, for its part, features 190 pages of study notes and a 160-page postscript by Dr. Daniel Olukoya (Nigeria) and is influenced by Pentecostalism and a focus on spiritual warfare and the power of God. In a comparative study of the two Bibles, H. examines how various texts of the Book of Isaiah are interpreted in each as referring to prostitution and witchcraft. He concludes that the two Bible translations reflect a tendency to read the Bible "both out of" and "into" (p. 195) traditional African religious and cultural experiences and concerns. In his consideration of African Hebrew Bible exegesis, H. surveys doctoral dissertations, monographs, articles and anthologies concerning the Book of Isaiah. He concludes that some of these studies focus on parallels between the Book of Isaiah and Africa, whereas others fail to acknowledge the context of the interpreter. Most, however, do try to combine the two approaches. Finally, H. argues that a contextual approach which includes contemporary experiences and concerns as well as an analysis of popular interpretations, is more or less taken for granted in African Hebrew Bible studies today. [Adapted from published abstract: Christopher T. Begg] Abstract Number: OTA40-2017-JUN-1008

AbstractIn a context focusing on the Decalogue in relation to the question of human dignity in Africa, two sets of texts interacting with the Second commandment from a creation-theological perspective are analyzed. One is the core of Deuteronomy 4, the other is four passages in Isaiah 40-55, and it is argued that both see the act of making 'a graven image' as a perversion of the concept of the human being as created in the image of God. This interpretation of the Second commandment, relating it to a broader creation-theological discourse, may provide an interpretative model for contemporary readers of the Decalogue, in casu in relation to the question of human dignity in Africa.

AbstractK. attempts to develop a hemeneutical model to assist the exegete/pastor/teacher in gaining access to Isaiah 9:5-6 in order thereby to more effectively address the current violent situation in South Africa. In developing his model, K. draws on ancient Near Eastern texts and conceptions, iconographical materials, as well as biblical tradition-history. The central paradox of Isaiah 7-11, i.e., its focus on defenseless children as God's instruments for peace in a context of violence, summons readers to avoid allegorical, moralistic, political, exemplary and certain typological readings of the passage in favor of a Messianic model itself undergirded by a socio-anthropological approach. [Published abstract--Christopher T. Begg].] Abstract Number: OTA17-1994-FEB-538

AbstractK. opens with some general remarks on the canonical and text-immanent approaches in contemporary biblical studies. He then presents various summary exegetical comments on Isa 9:5-6 in the context of 8:23b-9:6. Thereafter, he procceds to an intra-textual study concerning the figure of the "marshal of peace" cited in 9:5, comparing that figure with Deutero-Isaiah's portrayals of Cyrus and the Servant and the NT's depiction of Jesus. He closes with reflections on preaching the Isaianic text in the current South African situation. [Abstracted by: Christopher T. Begg.] Abstract Number: OTA17-1994-FEB-541

AbstractIsaiah's oracle (4:2; 11:1-2) respectively on ????? and ????? (?????) is meaningful in the social situation of hopelessness in Judah. This hopeless socio-religious situation in Zion-Jerusalem elicited Isaiah's oracle in order to challenge the leaders as regards their exercise of authority. In a literary style (the synonymous and repetitive parallelisms) the oracle relates ????? from its literal usage (germination of the plants) to its metaphoric sense (the sprouting forth of a rightful leadership) from the Davidic line. This twofold meaning of ????? in Isaiah's message had challenged the Judean leadership as regards its moral values improvement which would have led the people of the time to enjoy the wealth of the land. This paper, firstly, analyses twofold meaning of ????? in Isaiah's oracle. Secondly, it discusses the leadership's exercise of authority and its managerial responsibilities of the wealth of the land in the Democratic Republic of Congo (thereafter DRC). Thirdly, an appropriative reading of ????? texts in their contexts provides the leadership in the Congo with insight on how to take advantage of the land fertility.

AbstractWhen viewed in light of the expression in vino veritas, the notion of drunkenness and deceit in the Hebrew Bible, specifically in the prophetic books of Micah and Isaiah, raises certain questions. First, is the phenomenon of in vino veritas present in Micah and Isaiah? Second, did Micah and Isaiah have in mind issues of unethical behaviour and social injustice in the allusions to drunkenness and deceit? This article examines the translation of Micah 2:11 to ascertain whether a reading that associates drunkenness and deceit with in vino veritas can be considered anachronistic. It also identifies the addressees of Micah 2 in order to locate the text in its historical context. It argues that when read in relation to verses 6–11 and verses 1–5, Micah 2:11 expresses concern about unethical behaviour and social injustice. Unlike in the Micah text, however, the probable interpretation of in vino veritas in the Old Babylonian sources could apply to Isaiah 28:7 mainly because Isaiah denounced prophets who prophesied under the influence of alcohol.

AbstractM.'s paper draws on, while simultaneously departing from, Mosala's Black biblical hermeneutic of liberation in seeking to navigate the liberating possibilities that Isaiah 58 might offer oppressed Black people in South Africa. First, the paper explores Mosala's biblical hermeneutics. Second, M. rereads Isaiah 58 from both the liberative and the African philosophical (African liberationalist) points of view in light of the South African context. Finally, M. argues that, if read from an African liberationist perspective, Isaiah 58 could positively contribute to socio-economic redress, particularly to the alleviation of poverty and thereby to rebuilding relationships in Southern Africa. [Adapted from published abstract: Christopher T. Begg] Abstract Number: OTA40-2017-JUN-1019

AbstractThe passage of Isa 5 : 1-7 could be regarded as a dirge about the un-fruitfulness and wastefulness of God's resources by the people of Judah. The people were provided with every resource needed to blossom in their endeavours, they were given the enabling environment and favourable weather, but when the time of harvest came, instead of bringing forth good fruit and bountiful harvest, they brought forth wild grape. The output does not justify the input. The owner of the resources was angered by this situation and took up a complaint against the people and decided to punish them severely.This situation of Judah is not dissimilar with that of Nigeria, who is presently experiencing endemic poverty, insecurity, corruption and political instability in the midst of abundance of minerals, human and material resources. The aim of this article is to carry out a narrative analysis of Isa 5:1-7, looking at the complaint of Yahweh against the people of Judah and contextualize the results of the exegesis, with the aid of intercultural hermeneutics, to the Nigerian situation, whose current socio-economic and political experience is not different from that of Judah.

AbstractInner-biblical allusions in Habakkuk’s ??? (Hab 1:1-2:20) and ????? concerning Babylon in Isaiah 13-23 (Isa 13:1-14:23; 21:1-10) suggest a shared circle of tradition and the reinterpretation of prophetic messages in developing social and political circumstances. Habakkuk’s ??? condemns violent behaviour (1:5-11, 12-17; 2:5-20), but with the exception of ?????? (“the Chaldeans”) in 1:5, shows a surprising reluctance to name the perpetrators of violence overtly. An analysis of inner-biblical allusions in Hab 1:1-2:20 and Isa 13:1-14:23; 21:1-10 – where Babylonian arrogance is overtly condemned – facilitates a contextual interpretation of both prophetic corpora, throws light on the identity of “the wicked” in Habakkuk, and makes an (original) exilic setting for Hab 1-2 a distinct possibility. Habakkuk’s ??? might be deliberately vague about the identity of the wicked because of their ominous presence in the concrete living conditions of its audience.

AbstractThe Western colonial system not only colonized African human beings; it also colonized nature, Africa's wildlife in particular. The colonial system disrupted the harmony that existed between humans and nature in pre-colonial Africa by colonizing both, thereby causing a divide between them. On the basis of Isa 11:6-9, R. argues in this article that human freedom is intertwined with that of nature. African humans are not free as long as Africa's wildlife remains colonized. Thus, decolonialization remains incomplete as long as the colonial power matrix that divides African humans from nature persists. [Adapted from published abstract: Christopher T. Begg] Abstract Number: OTA39-2016-JUN-1265

AbstractThe theme of salvation is central in the servant songs. In Isaiah 42:1-7, the theme of salvation prefigures the significant task of the suffering servant. First, this essay commences with a critical analysis of Isaiah 42:1-7. This analysis will shed light on the context from which the text emerged in an effort to decipher salvific themes in the text. Second, the study maintains that Yahweh's exclusivist proclamation in the Old Testament (hereafter OT) is revised in order to also include non-Jews in his salvific programme of the universe. Third, the term salvation is defined as depicting liberation in the OT. Liberation comprises various facets, including but not limited to political freedom, economic emancipation, democracy, justice, poverty eradication, and equal rights, amongst others. Fourth, this essay will explore divergent views on the identity of the suffering servant in the servant songs, such as Jeremiah, Cyrus, Jacob/Israel, and Jesus. The Christian view of the suffering servant will also be considered. Fifth, this article will discuss servant leadership in our contemporary context, in which Nelson Mandela as a representative example of a servant leader is explored. The overall objective of this research is to identify some salvific tasks of the suffering servant in the first servant song in order to inspire, inform and legitimise socio-political transformation in our contemporary society.

AbstractThe OT prophetic books, especially those of the 8th-century prophets, give us quite a picture of the state of affairs during those prophets' times. They tell us, e.g., of what society was like, what the political, economic, and social issues were, what role religion played, etc. It is also no secret that a large part of these books is devoted to the prophets' protest against the many injustices of their time. The aim of S.'s article is firstly to give an account of the injustices as pointed out by the prophets. Secondly, it tries to show how closely the picture of Israel painted by the prophets resembles what we see and experience in contemporary South Africa. Inevitably, the question arises about how all this might be changed. [Abstracted by: Christopher T. Begg] Abstract Number: OTA31-2008-FEB-374

AbstractThis article explores the connection between life and theology. Today, many people do not understand the connection between theology and everyday life. In particular, many of today's theological students are leaving theological institutions and entering the ministry with a fragmented theology instead of an integrated theology. A brief historical and literature review indicates that there are three perspectives in contemporary theology, namely the theological triad of orthodoxy, orthopathy and orthopraxy. A brief analysis of the three perspectives indicates a close connection between theology and everyday life: theology and life are linked in praise (orthodoxy), action (orthopraxy) and passion (orthopathy). This article focuses on the paradigm of narrative theology and shows that, when used correctly, narrative theology provides the building blocks for systematic theology and biblical theology. Narrative theology also provides helpful insights when it takes into account legitimate literary concerns, such as the historical background of the Bible passage and the author's theology and purpose. The close connection between theology and everyday life is clearly portrayed in a narrative approach to Isaiah 6:1-8, especially when it illustrates how the story (narrative) shapes each of the three perspectives of the theological triad.