AbstractScrutinizes faith response to evangelization in contemporary times against the socio-historical background of Isaiah’s prophecies, and raises serious and thought-provoking questions on the disproportionality between the massive increase in external religiosity and the astronomical rate of crime and evil in our society.

AbstractProceedings of the first annual conference of the Catholic Biblical Association of Nigeria, 30 April-3 May 2008.

AbstractBuilding on the redactional unity of Isaiah (i e, that Deutero-Isaiah based his message on that of Proto-Isaiah and that Trito-Isaiah followed suit) the following message was given to Israel :<br> 'You are Yahweh's chosen people, chosen to bring justice, salvation and enlightenment to yourselves and to the world of nations. This is a calling, not to glory but to suffering, to hurt, to humiliation and to death as a sacrifice - and to victory, the victory of obedient servanthood. This message is for you, God's chosen and for your Messiah.'<br> Through the sacrifice in suffering of Jesus, the Christ, this is still the message for Christians and for the Church. 'You are called to bring justice and salvation to the nations: this is a call to suffering, humiliation, death and victory.'

AbstractThis study is a multi-dimensional exegesis of ‗רְדושׁ יִשְשָאֵל ‘ (‗the Holy One of Israel‘) in Isaiah as it occurs in the Biblia Hebraica Stuttgartensia (Elliger et al., 1997:675-779) (BHS5) and focuses on its origin, denotations, connotations and frames of reference. Regardless that twenty six of the thirty three explicit occurrences of ‗the Holy One of Israel‘ in the Hebrew Bible occur in Isaiah and despite that holiness of YHWH constitutes the nature of YHWH and of the religion expounded in the Hebrew Bible ( רְדֹשִׁים תִהְיוּ כִי רָדושׁ אֲנִי יְהוָה [be holy because I, YHWH, am holy] [e.g., Lev 19:2]), no in-depth multi-dimensional exegesis of ‗the Holy One of Israel‘ has been done to date. Exegesis is statement(s) on a word, a phrase, a sentence, a dream or a vision. It distinguishes objects/texts to be interpreted, objects in the interpretation and revelation of God. Exegesis is, therefore, undergirded by assumptions on knowledge, signs and symbols, how the signifier relates to the signified and by how people communicate – the ‗self‘ or ‗reader‘ is central.Multi-dimensional reading corroborates the central theoretical argument that ‗רְדושׁ יִשְשָאֵל ‘ (‗the Holy One of Israel‘) refers to YHWH, God of Israel, and that its connotations comprises jointly and severally the denotations and connotations of ‗רָדושׁ ‘ (‗holy‘) and ‗יִשְשָאֵל ‘ (‗Israel‘) depending on the context of each occurrence. The narrative and kerugma in Isaiah collaborate that the relationship between a literary work of art and the physical world is arbitrary, and that literary concept does not necessarily reflect the physical world. The tripartite Isaiah hypothesis that was the scholarly ―standard‖ since Duhm into the 1970s is still evident in contemporary publications although there is a growing dissatisfaction with it. The current agenda is controlled by a variety of new issues, methodologies and interpretive perspectives that either refresh, challenge or add to the scope of the previous interpretive agendas. The difficulty of identifying different fragments and editorial processes and of dating them with certainty, and the lack of consensus make the arguments for (dis)unity indefensible. Delimitating the minimum number of elements for intertextuality may lead to argumentum ad absurdum. Nonetheless historical critics in recent decades assume that Isaiah is essentially Second Temple compilations by elite. Notwithstanding these difficulties the layout of Masoretic Text of Isaiah suggests that 1–66 is a sequence while chronological distribution of Uzziah, Jotham, Ahaz and Hezekiah suggests continuity of 1–39. The activities of Isaiah, similarities across Isaiah, traditions, nature of prophecy, a glimpse of history interwoven with a hint of kerugma in Isaiah suggest that the content in Isaiah originated from the eighth century BCE Isaiah ben Amoz except editorial additions. Although scholarship is moving towards multi-dimensional and interdisciplinary approaches, there would be challenges in maintaining balance of emphases in approaches and assumptions in exegesis.

AbstractWhether the book Isaiah is a unity or not was debated since circa 110 CE and this is still the case. Those who argue for the unity of the book Isaiah argue that it is the prophecies of Isaiah ben Amoz, whereas those who argue for the disunity see it as a compilation of prophetic discourses by Isaiah and other authors. The aim of this article is to evaluate the arguments for and against the unity of the book Isaiah critically. This is done by reviewing evidence that is often neglected and by highlighting weaknesses in the arguments for and against the unity of the book Isaiah. The central theoretical question in this article is : Which argument is more probable? It is argued that the neglected evidence and weaknesses suggest that the unity of the book Isaiah is more probable than its disunity. It is hoped that the article will contribute to the ongoing debate on biblical criticism.

AbstractHow does one make sense of a naked prophet who walked the streets of Jerusalem for no less than three years? This contribution interpreted the ambulatory naked prophet in Isaiah 20 as a sign-act by means of symbolic interactionism and performative interpretation according to which symbolic or sign-acts are multivalent entities. Isaiah 20 was interpreted as an embodied, multivalent text that invited ongoing appropriation among subsequent audiences while exploring the potential meaning(s) of the initial act within the parameters of text and context. It is presupposed that human beings reinterpret symbolic acts in different subsequent contexts and that a symbolic act should never be reduced to one single (original!) meaning – this reinterpretation process is illustrated by the Septuagint translation of Isaiah 20. Furthermore, the question will be posed how one could interpret and appropriate a disruptive and ‘foolish’ prophetic and symbolic act of public exposure – Isaiah as an ‘agent provocateur’? Contribution: The performative critique of Isaiah 20 drew attention to the neglected multivalent character of the initial sign-act that enabled ongoing appropriations (‘ Fortschreibung’ ) in new contexts of competing power relations. At first the sign-act was relevant for its pre-exilic audience, then for the post-exilic and even later for a Hellenistic audience by means of the Septuagint version. It also illustrated that text interpretation can be a catalyst that unsettles and disrupts power (within and beyond academic and believing communities), even when it is considered folly.

AbstractThe aim of this short paper is to investigate the socio-political role played by honour and shame in the descriptionption of Sennacherib's assault on Jerusalem in Isaiah 37:21-35. In this way it is hoped that the ideological (and theological) contours of this pericope may be enhanced and that the importance of these social values in understanding the politics of the situation may come into stronger relief.

AbstractThis article examines the fulfilment of the land promise in the OT as a source of hope. This is particularly significant in our contemporary context in which land has become a contested issue. The question this article asks is whether the fulfilment of the land promise in the OT can be a source of hope for communities in (South) Africa. In the process of dealing with the question, the article observes that there are different theological interpretations to the Abrahamic promise within the Bible. Premising its line of thought on this observation, the hypothesis is advanced that some theological interpretations render the fulfilment of the land promise a source of despair for some communities in South Africa while others make it a source of hope. Specifically, Ezra-Nehemiah represents the former and the Isaiah tradition, the latter.

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.

AbstractThe author of this dissertation presents us with a cultural hermeneutical work. He toes the line of many African Theologians who have, since the 70ties and 80ties, tried to develop a postcolonial and specific African Theology. This work, therefore, which has not only given a historical analysis, but also an African oriented interpretation of the Fourth Servant Song of Isaiah, can be considered to be a successful and important contribution to the self amancipating African Theology of our time. Prof. Hans F. Fuhs

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.

AbstractThe concept of vicarious suffering has been used to describe some form(s) of suffering in the Old Testament. The use of this concept has, however, been a source of much debate and controversy. In this article, the meaning of the concept of vicarious suffering, its presence in the Old Testament, as well as its ‘appropriateness’ and usefulness as a heuristic term in the study of the Old Testament account of suffering is discussed. Vicarious suffering is defined as ‘suffering in place of and for the benefit of others’. The study establishes that while a number of terms and practices in the Old Testament express the idea of vicariousness, the concept of vicarious suffering finds its fullest and dramatic expression in Isaiah 52:13–53:12. Therefore, the article concludes by proposing that the concept of vicarious suffering is present in the Old Testament, particularly in Isaiah 52:13–53:12, and that it continues to be an appropriate and useful heuristic concept in the study of the issue of suffering in the Old Testament.

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.

AbstractThe chapter analyzes three examples of the genre Study Bible in Africa, discussing how they express African contextual concerns in their respective interpretations of Isaiah. The three include a Roman Catholic one (characterized by Catholic inculturation theology), a mainstream Protestant one (characterized by conservative evangelical theology), and a Pentecostal one (characterized by concepts of prosperity gospel and spiritual warfare). Three conclusions are reached. First, that the genre should attend more to definitions of context, not only cultural but also denominational and ideological aspects. Second, the purpose of the comparison of ancient text and contemporary, interpretive context should be clarified. And third, as far as content is concerned, readers of a Study Bible should expect to find information about literary and historical questions.

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.

AbstractPeace is one of the values that humans yearn for, yet violence and conflicts are among the problems confronting the world. The problem of armed conflicts had bothered the people of Isaiah’s time just as they trouble and agitate the minds of people today. Isaiah envisioned a world where people of all nations will reject war and adopt a nonviolent approach to conflict resolution. The wellbeing of humans will be engendered if the ingenuity and resources used in fomenting and sustaining armed conflicts are redirected to peaceful purposes. This is the main thrust of Isaiah’s oracle of peace in Isa 2:1-4. A fulsome peace can be achieved if there is a change of mindset among humans. The change of mindset, as Isaiah had envisioned it, will be when people submit themselves to the direction of YHWH’s Torah. True and wholesome peace can be achieved if all nations put in a straightforward commitment to peace.

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

AbstractCommunities living on the margins of society, such as the homeless, are overlooked in the process of building a vision for peace in the City of Tshwane. This article, therefore, seeks to explore the issue of a vision for peace from the perspective of the homeless in the City of Tshwane. Isaiah 65:17–25 was used as a hermeneutic key, within a community engaged action research framework, to stimulate reflection and application in the context of homelessness where meaningful peace is non-existent. Emerging voices of ordinary readers (participants)of the text, as represented by the homeless in the City of Tshwane (CoT), suggest institutions (of education, business, government, churches as well as other individuals) need to work together in synergy towards the realisation of this peace in the city. In relation to peace in the CoT, this research has unearthed some insights from a local homeless community which could contribute towards the development of an integrated praxis needed for transformative urban missiology. The recommendations derived from the research are: the homeless people must be partisans to such a holistic and integrated vision for peace and should be seen as active responsible citizens of the city willing to undertake actions that are in support of this vision.

AbstractIsaiah's oracle (4:2; 11:1-2) respectively on צֶמַח and חֹטֶר (נֵצֶר) 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 צֶמַח 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 צֶמַח 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 צֶמַח 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 צֶמַח 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

AbstractIsaiah 40:1ff announces the end of Judah’s exile in Babylon. The exile brought to historical actualisation the end result of the prophecies of judgement and doom proclaimed in First Isaiah. The culminating point of the prophecies of doom is Isa 39:5-8 believed to have been accomplished in the invasions of Nebuchadnezzar in 597 BC and 587 BC. The paper contends that the cause of the exile was simply conflict of interests between YHWH and the people of Judah: among the conflict areas was the lack of trust in YHWH by the people. Employing close reading exegesis, the paper essentially argues that YHWH’s promises and deeds of salvation and restorations in Deutero-Isaiah (DI) to mark the end of the exile were also His peacebuilding approaches in DI: He initiated the exile’s end by first announcing the message of consolation, and He followed it with His other peacebuilding strategies which can be useful in the contemporary rebuilding procedures.

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.

AbstractThe paper looks into the historical background that produced Isaiah 11:1-10. This is followed by its exegetical analysis, indicating how the Davidic ruler of Isaiah 11 does not hunt lions rather he mysteriously transforms their attitude in such a way that he utterly eliminates predatory violence. So, the lion will still be lion, lamb will still be lamb but they are able to cohabit in harmony without hurting or destroying one another. The paper then examine how far this text has been fulfilled today? If Isaiah 11 were the criteria by which Jesus’ ministry were to be judged, what are we to say? How come Jesus has come and yet there is still violence, conflict and war going on in the world? If Jesus is truly the Messiah and the prince of peace, how come he leaves the world still filled with war, conflict and violence with evil still on the throne? Is Jesus a failed Messiah? The paper looks at the above questions and then shows the relevance of Isa 11 to the current situations in the world with particular reference to Nigeria.

AbstractInner-biblical allusions in Habakkuk’s משא (Hab 1:1-2:20) and משאות 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 משא condemns violent behaviour (1:5-11, 12-17; 2:5-20), but with the exception of הכשדים (“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 משא might be deliberately vague about the identity of the wicked because of their ominous presence in the concrete living conditions of its audience.

AbstractThe continuing presence of the Bible in South African public discourse was recently emphasised by the explicit references to the prophet Isaiah in the speech of South African president, Mr Thabo Mbeki, at the opening of parliament in February 2006. Various opposition parties followed suit by also referring, albeit somewhat differently, to Isaiah. The use of the Bible in a showcase political event in post-apartheid, multi-religious South Africa shows the major significance and intriguing role played by the Bible in South African public life. Upon further investigating the presence of the Bible in public discourse, two particularly interesting features emerge. On the one hand, and the different passages from Isaiah notwithstanding, the broader hermeneutical approaches of the politicians show remarkable similarity. On the other hand, the choice of different texts of Isaiah which were used in parliament betrays a careful process of selec- tion and requires further exploration. Finally the ethical implications and complications of a popularised Bible in party-political discourse and the biblicisation of politics in the particular context of post-apartheid South Africa are considered.

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

AbstractOne of the major characteristics of Old Testament Prophets is the fact that they had to be called by God. The big problem today is that many prophets call themselves or at best just claim to be called. Though vocation to prophetic ministry is a recurrent subject of research, scholarship has not given enough attention to examining the real nature and true import of prophetic vocation especially at this time when many are playing down on the import of the divine prerogative and initiative to call. In response to the need to put vocation to ministry in right perspective, this work sets out to study the nature and significance of the Call Narrative in Isaiah 6 with the intention of discovering and identifying relevant lessons, as direction, for prophetic ministry today. Employing the historical critical method for the exegetical study of the passage, it is believed that the result of the study will expose relevant factors that will reshape today‟s attitude and practical orientation to vocation as a major factor in prophetic ministry. The result promises to add to scholarship and to be beneficial to general ministry and that of prophecy in particular.

AbstractImagine a world dominated by righteousness and goodness, a world where there is no injustice, where everyone enjoys each other’s company without the fear of anything, and where everyone is treated fairly. A world where truth every aspect of life, including interpersonal relations, commerce, education and government. A world where there is complete, total and permanent peace, where joy abounds and good health prevails, so much so that people live for hundreds of years not a situation of war and crisis even in the family. A world where curse is removed, the atmosphere in Nigeria restored to the pristine purity of the Garden of Eden, where human beings relate well with the animals. The book of Isaiah provides the picture and imagery of how life will look like, which is the mind of God in the account of creation. "The wolf will dwell with the lamb, and leopard will lie down with the young goat, and the calf and the young lion and the fatling together and a little boy will lead them" (Isa 11:6-9). Humanly speaking, with the situation of Nigerian today, the description made by Isaiah in 11:6-9 may seem far-fetched, a utopia fantasy that could never be reality. Yet it accurately describes conditions during the future earthly kingdom of the Lord Jesus Christ.

AbstractNigeria’s rising rates of instability, disagreements over religion, and tribal warfare are concerning since they indicate that the nation’s security framework is unable to contain the problem. This growth has resulted in an increasing amount of literature devoted to researching the origins, characteristics, and potential solutions for mitigating the threat of insecurity, religious conflict, and tribal strife inside the nation. The argument for general bandit amnesty in order to stop the escalating threat of instability, religious strife, and tribal warfare does not appear to have gained much traction in the national and international media as of late. The main argument of this paper, is to examine Isaiah 32:15–18 in the context of contemporary Nigeria, with a focus on the profound connection between justice and peace. Using the biblical text and associated literature as a guide, this research explores how the search of justice could serve as a cornerstone for addressing the complex issues of insecurity, religious disputes, and conflict between tribes in Nigeria. This passage serves as a perennial reminder of how crucial justice is to establishing permanent peace. The research integrates literary analysis with contextualization within the context of Nigerian political and social milieu. Nonetheless, a significant number of Nigerians have voiced their opposition to universal justice, arguing that it will severely harm their nation's security. The study backs up the claim that the Nigerian government would suffer if bandits were given widespread amnesty, which is consistent with the justice and tranquility theory of amnesty, which took into account all relevant factors to maintain peace and safety. Religion's contribution to preserving security and tranquility. The study recommended reorganizing the nation's security apparatus in order to slow the threat's progress.

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.