AbstractThe article aimed to describe the distinctive element in the use of the motif of the resurrection in the Gospel of Matthew in comparison with Mark, Luke and the Sayings Gospel Q. It argued that the distinctive element occurs where parallel texts in Luke 22:24–30, Matthew 19:27–29 and Mark 10:28–31 converge. The distinctive element pertains particularly to the meaning of the Greek expression ‘en tē palingenesia’ in Matthew 19:28. By elaborating on time as a social construct, the article showed how Matthew deals with the conception of time differently than both Mark and Luke. It illustrated that the Gospel of Matthew represents a storyline consisting of a circular movement between ‘genesis’ (Mt 1:1) and ‘palingenesia’ (Mt 19:28), where the word ‘palingenesia’ denotes the meaning ‘regeneration’ rather than ‘resurrection’. Matthew does not narrate an abrupt transition from linear time to clock time. Both co-existed in a world where illiterate peasants and literate scribes scheduled their lives in terms of motifs pertaining to a linear and a punctual conception of time.

AbstractThis article presents a Pentecostal Hermeneutics approach to resolving the synoptic problem through the genealogy of Jesus Christ in Matthew 1:1-17 and Luke 3:23-38. Employing a combination of textual analysis, comparative study, and the application of Pentecostal hermeneutics, the article unraveled the complexities and discrepancies found in these parallel passages. It explored the hypotheses put forth by various scholars, providing a nuanced understanding and trajectory of the synoptic enigma. By examining the structures, contents, and language of the genealogies, unique features and patterns were highlighted. A comparative study is conducted, shedding light on the theological and cultural implications of the differences and similarities between Matthew and Luke’s genealogies. Additionally, the article delved into the application of Pentecostal hermeneutics, demonstrating how this interpretive framework enhances the understanding of the genealogical narratives. By employing these methodological approaches, the article decoded the synoptic enigma, contributing to a deeper comprehension of the compositional techniques, theological significance, and historical context underlying these passages. This study serves as a valuable resource for academia, providing insights into a longstanding enigma in New Testament studies and helping to answer the synoptic problem.

AbstractThe study sought to analyze the translation of the Greek word “ἄφες” (forgive) as “patience” in the Farefare language of the Upper East Region of the Republic of Ghana. Using the views of respondents in the field study conducted as well the mother-tongue biblical hermeneutics methodology by Kuwornu-Adjaottor, the findings of the study maintained that the Farefare term suguru which is often used to translate “ἄφες,” is inappropriate because suguru is a noun, while “ἄφες” is a verb. The study also established that the word bahɛ in Farefare means “forgive,” and frequently accompanies the noun be’em (sin/wrongdoing). The cultural understanding of the Farefare is that patience is necessary before granting forgiveness. As a result, this research recommends that the Farefare translation incorporates both “patience” and “forgive” in the appropriate order (that is patience first and then forgive) to reflect the intended meaning of the text and the indigenous cultural understanding. This work contributes to interpreting Biblical texts in the field of theology.

AbstractThis dissertation analyzes the metaphorical use of אוֹר /φῶς in the biblical texts of Isaiah (8:23-9.1) and Matthew (4:12-17) with the aim of evaluating its translation in Lugbarati (a Nilo-Saharan Language of northeastern Democratic Republic of Congo [DRC]). The theoretical perspective used is Relevance Theory developed by Sperber and Wilson. Quantitative method is used for treating the translation data. The threefold conclusion reached goes as follows: (a) The biblical metaphorical use of אוֹר /φῶς in Isaiah and Matthew is the expression of justice and peace in the existence of the people of God. The overarching concept is restoration from bondage of evil in its abstract or spiritual state, as well as in its materialization in socio-political settings; (b) The translation of this metaphor in Lugbarati requires a consideration of the distinction between ‘literal’ versus ‘metaphorical’ use of the linguistic expression. The metaphorical use of אוֹר and φῶς is best translated in Lugbarati by the expression dìzà which is the one used by a significant percentage of mother-tongue speakers in the translation survey. Illustrations in Swahili and Lingala, other languages, do attest such variation of expressions for translating the literal sense versus the metaphorical one. (c) RT remains a valid tool for analyzing metaphors. However, the RT account of metaphor developed by Wilson needs further development. My quantitative research has proved that the linguistic representation of a broadened concept can be linguistically represented by another expression. Thus, the broadened concept LIGHT* in Lugbarati is linguistically represented by dìzà, while the non-broadened LIGHT in Lugbarati is linguistically represented by àci. The Lugbarati speakers have the tendency to select one of the synonyms of the expression ‘light’ for metaphorical use, and the other(s) is (are) reserved for literal use(s). This is a new avenue of research that focuses on the linguistic representation of a concept (literal) and its broadened (metaphorical) form. This matters for translation because every language displays peculiarity in its conceptualization of realities, and metaphorical linguistic representations that are created from them.

AbstractNo biblical text has had greater impact on Christianity than the Sermon on the Mount (Matthew 5-7). Within this Sermon is Matthew 5:17-20 which forms both the thesis paragraph of the Sermon and the key to appreciating Matthew’s teaching on the relationship between Jesus’ teaching and the Old Testament (OT). This passage concludes with Jesus’ profound demand from his disciples to exhibit “higher righteousness” than the righteousness of the scribes and Pharisees before they can enter the kingdom of heaven (Matt. 5:20). Within the context of Jesus’ audience, the scribes and Pharisees were considered the standard of righteousness in the society during Jesus’ time. For this reason, one wonders what the quality and character of this “higher righteousness” might be. Attempts to address this issue have provoked lots of debate among scholars. This paper, through a critical examination of some key words in the passage, seeks an understanding of this “higher righteousness.” The paper found that by “higher righteousness, Jesus demands a kind of righteousness that is not merely external, but a true inner righteousness based on faith in the word of God.

AbstractA bibliography listing key texts specifically concerned with contexts on the African continent, including issues of Bible translation. A select list specifically related to African/Black American contexts are listed separately at the end of the document. This bibliography is limited to monographs and edited volumes. The main body of this bibliography is specifically concerned with contexts on the African continent, including issues of Bible translation. The first section lists texts related to African Biblical Theology (including monographs on specific biblical texts) and African Hermeneutics. The second section lists commentaries (pp. 18–19) and the third, texts related to African Homiletics (pp. 20–22). A select list specifically related African/Black American contexts, including the Afro-Caribbean) (p. 23ff) is included separately in the fourth section. This bibliography is limited to monographs and edited volumes. The majority of texts included are in English, with a few exceptions. For French texts, see my « Herméneutique biblique dans les contextes africains : une bibliographie ». [latest revision: 15 November 2024]

AbstractMatt 5:17-20 contains four hermeneutical principles which are basic to the understanding of the Sermon on the Mount (Matt 5:3-7:27) as a whole. The Sermon is assumed to be an epitome of the theology of Jesus, originating in a Jewish-Christian congregation around 50 AD. The Sermon has its own distinctive theology, according to which Jesus's interpretation of the Torah was "orthodox" seen from a Jewish (Christian) point of view, and this "orthodoxy" is defended against critics within Judaism on the one hand, and gentile Christianity on the other.

AbstractAre churches missing some key aspects of discipleship? Are churches missing a primary way in which Jesus ushered people into a journey of personal renewal? I think that it is clearly the case, and that the transformative power that ecclesial communities seek is to be found in Jesus’ invitations to follow. Jesus invited people in his day to ‘Follow Me’ (Δεῦτε ὀπίσω μου or Ἀκολούθει μοι). Contribution: Implicit in these invitations are ideas like embodiment and movement, ideas that are vital in leading to deep and authentic personal as well as communal, transformation.

AbstractThis article identifies the complexities of migration situations that subject both host nations and native churches to a paradoxical position on whether to exclude or embrace migrants. This is because migrants are often linked to criminal activities that threaten citizens of the host country. In response to the perceived challenge, this article investigates Matthew 25:31–46 and Hebrews 13:1–2 to propose that the church as a community of God is not supposed to take a paradoxical stance in the complex situation of migration. This is because the church is a community of God that is divinely ordained to embrace and care for the vulnerable regardless of their faith, religious and ethnic backgrounds. The church is thus obliged to continuously carry out its compassionate and caring mandate for the vulnerable despite the possible challenges incurred. Contribution: The article contributes to the ongoing theological reflection on the challenges posed by migration with special reference to the church as faith community. It is aimed at stimulating practical theological thinking regarding human displacement by critically reflecting on the current ministry of the church in light of Scriptures with regards to migrants.

AbstractThe ravaging effects of Tropical Cyclone Idai on Zimbabwe’s Eastern border with Mozambique in March 2019 posed a rude awakening for the country to develop strategic disaster management policies. The loss of 340 lives, with many others declared missing, displacement and distress more than 200 and 70 000 people, annihilation of agricultural, educational, health and residential infrastructure, all combined to endorse the need for sustainable disaster risk management strategies in Zimbabwe. Matthew 24:37–39 cast the story of Noah who adopted a disaster response framework in the form of an ark, which was going to float above the floods to prevent loss of fauna and human lives. Through the lens of New Testament Ethical Analysis (NTEA), this article discusses how deployment of ethics of love, selfless service, charity, social responsibility, justice, sharing, care ministry, good neighbourliness, good relationships with self, others, God, environment and climate constitute an effective way of controlling, managing and reducing disaster risks. The article discusses moral exhortations embedded in Matthew 24:37–39 in relation to disaster response frameworks in Zimbabwe. Contribution:  The article contributes to the ongoing debate on how biblical ethics can be deployed to the catalogue of disaster management and risk reduction strategies in Zimbabwe and beyond.

AbstractThis article is an assessment of the applicability of the Matthean Jesus’ ethics in the context of peacebuilding in Zimbabwe (2018–2019). The article explores the factors which led to the removal of former President Mugabe from the office, and the events which took place from 2018 to 2019. It is alleged that torture, brutality and political killings of people continue to resurface even during the leadership of the new President Emmerson Mnangagwa. Faced with the above challenges associated with violence, socio-political, economic and religious conflicts, civil unrest and polarisation of the Zimbabwean society, the article gives an analysis of the relevance and applicability of Jesus’ ethics as presented by Matthew in a bid to bring national healing, peace and reconciliation in Zimbabwe. The ethics of Jesus are meant to transform society for the better; therefore, the article also assesses the lessons which can be drawn from these ethics amid challenges posed by a lack of confession, truth telling and transformative justice in the face of gross political intimidation and torture in Zimbabwe. The article concludes that the Matthean Jesus ethics are applicable in the Zimbabwean context. However, the implementation of these ethics faces serious impediments, which need special attention, especially the need of all citizens, government, political leaders, church leaders and civil society leaders to join hands together with the National Peace and Reconciliation Commission in bringing national healing in Zimbabwe. Contribution: This article is part of the special collection ‘Africa Platform for NT Scholars’. It focuses on the assessment of the applicability of the Matthean Jesus’ ethics in the context of peacebuilding in Zimbabwe (2018–2019).The ethics of Jesus are meant to transform society for the better, therefore, it is within the scope of this theological journal that issues associated with violence, socio-political, economic and religious conflicts, civil unrest and polarization should be addressed, hence the article fits well within this scope.

AbstractThe history of Zimbabwe is characterised by a series of challenges, which, at different turning points, manifested themselves through violent conflicts, since its independence in 1980. Faced with the challenges associated with violence, socio-political, economic and religious conflicts, civil unrest and polarisation of the Zimbabwean society from 2008 to 2017, this article discusses the relevance and applicability of Jesus’ ethics with special focus on the Matthean Jesus and forgiveness in a bid to bring national healing, peace and reconciliation. The article stresses that the application of Matthean Jesus’ ethics is vital for the Zimbabwean society because it paves way for peace, healing and reconciliation. Among other factors, the Matthean Jesus’ ethics call for victims of political violence to unconditionally extend forgiveness to their offenders as demonstrated by the Matthean Jesus who forgave mankind’s sins through his sacrificial death on the cross. Over and above that, there should be an honest implementation of justice and truth telling by the Zimbabwean government through willingness and commitment to institute the rule of law and cab all forms of lawlessness. Moreover, it is imperative that there should be a formation of an independent truth, justice and reconciliation commission to deal with truth telling, acknowledgement of past wrongs, and restorative and transitional justice issues in Zimbabwe.

AbstractThis article is a reaction to the contribution by Chris Manus elsewhere in this issue. It departs from his remark that the elevation and status of African kings helps us to understand Mt 28:16-20. This is then placed in the context of contextualisation as a metaphoric activity, especially with a view to the public or cultural context of the text-reading process. An adequate hermeneutic will have to be a critical hermeneutic, recognizing that the theme of kingship is presented in an ironic mode in Matthew, because Jesus embodies the pattern of a king who is rejected, as ruler who is truly a servant. Although one has to acknowledge that any text is determined to a large degree by the discourse which selects and organizes features of the text, one also has to agree that the text, similarly, determines the discourse.

AbstractThe typical critical issues concerning the interpretation of Matthew do not occur that often in the reception of Matthew in Africa.  The issues addressed are especially contextual matters such as liberation and the relevance of God’s kingdom for society and politics.  In the process attention is given to the relationship between Jesus and rural society, in inculturation in the context of Jesus and in Africa, poverty and oppression, martyrdom, dreams, the cosmic implications of the Gospel, marriage customs in Africa, the priestly commitment to the people of God in the local context, love and other values, the church and Christology.

AbstractIt has been argued that oral theory can provide “an alternative to the tradition/redaction cul-de-sac” (Botha 2012, xv) but, if so, can texts produced orally be re-oralized? John Miles Foley (1995) has argued that it can, and his theoretical framework and methodology is explored by testing them using the Golden Rule in Matt 7:12 as an exemplar. Using Foley’s determination of the performance arena by careful “triangulation and following the chain of interlocking metonomy” in all the examples of the Golden Rules available to me I read the text of Matthew in this oral register to “key ourselves into the performance arena” through the signals and gaps it provides. The key binary metonym for this particular triangulation is found in “walking two ways” and this in turn relates to the master myth of ‘covenantal nomism’, the entry of Israel into the Land and the terms required by God, namely Torah. The consistent role of the Golden Rule in the oral tradition is that of a Summary of the Torah. The negative form of the Rule is normative, but the positive form found in Matthew presents a new “dialect” found only in the Christian tradition.

AbstractUsing pull and push factors inspired by the migration theory, this study explains Matthew’s Sondergut concerning Jesus’ flight to Egypt from the perspective of possible pull–push factors associated with Egypt and Palestine during the first century. Within early Christianity, two perception strands concerning Egypt existed: on the one hand, Jews such as Celsus depicted Egypt negatively as a place of magic and oppression. Yet another perspective portrays Egypt as a place of refuge, recuperation and recovery – a view reflected in Luke-Acts, Matthew and some parts of Mark. Not disregarding views that read the story as Midrash or allegory, this study focuses on Matthew’s Sondergut concerning Jesus’ flight to Egypt as narrative explainable from a positive migration perspective, and argues that the prosperity of Egypt and possible political turmoil in Palestine during the first century give plausible reconstruct for Matthew’s Sondergut regarding Jesus’ flight to Egypt as a place of refuge and sustenance.

AbstractThe use of Hos 11:1 in Mt 2:15 refers historically to the calling of Israel out of Egypt and prophetically to bringing Jesus out of Egypt, and so highlights the important contribution of Africa to the divine schema of salvation. Mt 2:15 provides the basis for theological orientation in biblical interpretation in Africa.--D.J.H. Abstract Number: NTA47-2003-1-173

AbstractThis book engages the complexity of understandings of forgiveness among Black and White South African Christians within the context of an intercultural Bible reading process. The study shows that concepts of forgiveness among South African Bible readers are diverse, containing nuanced, and even conflicting, expressions and expectations. Whereas Black South Africans tend to associate forgiveness with social, political and economic factors, White South Africans tend to individualise and spiritualise forgiveness. In this sense, they separate it from the social, political and economic expectations. Some have suggested since such entrenched differences in understandings of forgiveness exist in South Africa, that forgiveness may be impossible. However, in spite of this complexity it is suggested that South Africans, and South Africa, could benefit from a rigorous empirical theological engagement with the theologically and culturally diverse understandings of forgiveness that emerge from reading Matthew 18.15-35 in an intercultural Bible reading setting. The knowledge gained from this study helps persons from diverse histories, cultural identities, racial identities, and economic classes, to gain more integral, shared, understandings of forgiveness. In this sense, at least, the possibility of forgiveness may emerge.

AbstractThe Lord’s Prayer seems to be the best-known prayer among Christian communities. In liturgical contexts, it appears to be the most memorized and recited text of the New Testament. The popularity of the Lord’s Prayer, on one hand, indicates its significance within Christianity. On the other hand, its popularity implies that many people recite it without reflecting on its theological meaning and significance. The main purpose of this work was to read the Matthean text of the Lord’s Prayer (Matthew 6:9-13) from the perspective of the Akan mother-tongue theological hermeneutics. The paper thus joins with a contemporary few selected voices in the African exegetical enterprise to suggest that a mother-tongue theological hermeneutical reading of scripture contributes to an enhanced understanding of biblical texts which is of ecumenical relevance in the contemporary glocal (global and local) contexts.

AbstractDrawing on Jungian psychological type theory, the SIFT method of biblical hermeneutics and liturgical preaching suggests that the reading and proclaiming of scripture reflects the psychological type preferences of the reader and preacher. This thesis is examined amongst two samples of curates and training incumbents (N = 23, 27), serving in one Diocese of the Church of England, who completed the Myers-Briggs Type Indicator. Firstly, the narrative of the shepherds from Luke was discussed by groups organised according to scores on the perceiving process. In accordance with the theory, sensing types focused on details in the passage, but could reach no consensus on the larger picture, and intuitive types quickly identified an imaginative, integrative theme, but showed little interest in the details. Secondly, the narrative of the massacre of the infants from Matthew was discussed by groups organised according to scores on the judging process. In accordance with theory, the thinking types identified and analysed the big themes raised by the passage (political power, theodicy, obedience), whilst the feeling types placed much more emphasis on the impact that the passage may have on members of the congregation mourning the death of their child or grandchild.

AbstractThis article investigates the intersection of economic justice and postcolonialism within post-1994 South Africa. Amid growing discourse on economic freedom and justice in both political and religious spheres, this article aims to elucidate the Matthean economic ethical principles and values – for both marginalised and affluent communities in postcolonial South Africa. By adopting a postcolonial framework, the study aims to uncover the underlying power dynamics, socio-economic inequalities, and historical legacies shaping the nation’s contemporary economic imbalances. Furthermore, the article explores the role of churches and religious leaders in addressing economic justice issues. Contribution:  This article offers insights into how Matthean economic ethics can be adopted to confront systemic injustices and advocate for the economic empowerment and liberation of marginalised communities in post-1994 South Africa, emphasising the relevance of Matthean economic ethics.

AbstractThe parables of the mustard seed and leaven have received countless interpretations over the years. Out of these, interpretations that relate these parables to categories of either impurity or growth (but also contrast) predominate. This article will critically evaluate these approaches before proposing a novel avenue of interpretation. The article relates in three distinct ways to the research and person of Lilly Nortjé-Meyer. Firstly, it treats a “gender-pair” in the Sayings Gospel Q, which links up with Lilly’s work on gender (e.g., Nortjé-Meyer 2008; 2010). As commentators and Q scholars often remark, Q has a tendency to describe male and female behaviour in conjunction, often as consecutive examples or parables of human behaviour in general (see, e.g., Batten 1994, 47–49). The parables of the mustard seed and leaven represent one instance of this tendency in Q. Secondly, in ways that will become clear, the article relates directly to Lilly’s most recent focus on the liberation of animals and the interconnectedness of all creation (e.g., Nortjé-Meyer 2019). Thirdly, also in ways that will become clear, the article relates strongly to Lilly’s focus and intent with her research to promote the liberation of humans, especially those who suffer in this world (e.g., Nortjé-Meyer 2002; 2018). It is a huge pleasure and honour to dedicate this article to my friend and colleague, Lilly Nortjé-Meyer.

AbstractIn Return to Babel, each of ten historically significant biblical texts is interpreted by three scholars: one Latin American, one African, and one Asian. Geographic locales range from a tiny village in the Philippines to the city of Nairobi, Kenya; from Gwangju, South Korea, with its one million inhabitants, to the frontier city of Wiwili in the northern mountains of Nicaragua. The result is a collection of essays that shed new light on familiar texts and make the reader aware of the ways in which culture can shape our understanding of Scripture.

AbstractUsing a postcolonial model, this paper examines Matthew 16:13–23 in order to show that the literary and interpretation processes do not happen in a vacuum. Instead, the processes involve active participation of real people in the historical process of transformation from within particular socio-political and religio-cultural contexts. A close examination of the cultural production, collective memory and literary imagination of the Matthean community, as revealed in Matthew 16:13–23, attest to the fact that biblical hermeneutics, just like other literary discourses, has both socio-historical origins and epistemological contexts. Most importantly, the paper shows that the critical principle of interpretation lies not in the Bible itself, but in the community of readers willing to cultivate dialogical imagination for their own liberation. Critical reading loses its meaning if it cannot be applied within the lived reality of the “subaltern”.

AbstractOne of the major challenges facing contemporary Ghanaian Christianity is ineffective discipleship. Consequently, Christianity has little influence on the moral life of its adherents. No wonder Ghana has a high Christian population, yet corruption and wickedness abound in its societies. The priorities of many contemporary Christians have shifted from the pursuit of the kingdom of God and its righteousness to the accumulation of material wealth, the pursuit of upward social mobility and the fixation on earthly gratification, among others. To avert the situation, there is the need for the church to teach biblical principles that will raise disciples of resilient faith for this and generations to come. By drawing out some principles from the Matthean Beatitudes (Matt 5:3-12) as a paradigm for contemporary Christian discipleship, the article sought to contribute to the church’s efforts in dealing with discipleship challenges of current times and beyond. The main argument of this study was that the Christian disciple is called to be different from worldly people in both ethical behaviour and piety. This call to be set apart involves a call to recognise the reality of God’s kingdom; a call to be alongside the poor and sinners; and a call to participate in God’s kingdom community.

AbstractBible translation is not hermeneutics but it involves interpretation because some of the words in the source languages are difficult to translate into other languages. Using the mother-tongue biblical hermeneutics approach that employs exegesis and information from readers of mother-tongue Bibles, the paper studied the translation of parabolh (parabolee) as abe in the Synoptic Gospels of the Gā translation of the New Testament to see whether a new term could be generated to improve upon the translation of the word. It was found out that abebuamewiemϽ (a proverb with a story) best translates parabolh (parabolee). This rendering depicts the story aspect of the parables Jesus used in the Synoptic Gospels. The finding of the paper contributes to knowledge by finding a term that helps in the rendering of parabolh (parabolee) in the Gā translation of the New Testament. It has added to the traditional definition of parable in the Synoptic Gospels from a contextual hermeneutics perspective. The paper recommends that the Bible Society of Ghana should consider using the finding of this study in the future revision of the Gā Bible.

AbstractThe Dangme Bible translation of Matthew 6:12 renders the Greek ἄφες (“forgive”) as ke pa (“lend”). The word “lend” does not match with the word “sin” in the Dangme text. Using the mother-tongue biblical hermeneutics methodology, this article seeks to determine how “forgive” should be translated in Dangme to make sense to Dangme Bible readers. The finding is that Matthew 6:12 should be translated as NgϽϽ wa tϽmi Ͻmε kε ke wϽ kaa bϽ nε waa kε kee nihi nε tϽϽ wa nϽ (“Let go of our sins just as we let go of the sins of those who wrong us”). The ke (“let go of”) in this translation agrees with the rendering in some other Ghanaian translations, such as the Dangme New Testament (1977), the New Ga Bible (2006), the Ewe Bible ([1931] 2010) and the Asante-Twi Bible ([1964] 2012). This finding confirms the interpretation of 88.8 percent of Dangme Bible readers, who interpret God’s forgiveness as God cancelling the sins of the offender. The finding of the study has thus added to the varied translations and interpretations of Matthew 6:12.

AbstractIn documents that are as well crafted as the gospels of Matthew and Luke, and where the economy of space is of the utmost importance, it is indeed strange for modern readers to encounter extensive genealogies in the opening chapters. One can only assume that such genealogies were of exceptional relevance to the first audiences of the gospel. This paper will apply to the gospel texts some of the suggestions regarding genealogies and lists in general by the classical scholar Lambros Couloubaritsis of the Free University of Brussels in his Histoire de la philosophie anciennne et médiévale (1998). According to him, genealogies are the most primitive narratives and serve, among other things, to regulate honour and shame (social status) and meaning. They serve as master narratives and evoke not only the ancestor spirits, but also the whole narrative world of the community. The special contribution of this paper is to apply these suggestions to the texts of Matthew and Luke, but also to relate this to the social and conceptual realities of the first century C.E. with its peculiar form of oral-manuscript culture. This proves to be a highly productive way of approaching the genealogies. © New Testament Society of South Africa.

AbstractThe paper shows the inadequacies of modern interpretations of a first century text of the Gospel according to Matthew by drawing on present knowledge of the psychodynamics of oral traditions. Western scholarship of the gospels rests on "the assumption that ... the Synoptic traditions have to be analysed in terms of a linear sequence of literary editions, where each successive version is an editing of its predecessor". According to James G. D. Dunn this "simply distorts critical perception and skews the resultant analysis" (2000, 306). The written text of the Gospel according to Matthew shows a rich inter-textuality. It may have incorporated some written texts that are now lost to us, but in general it is woven from the fabric of oral texts that have been honed and polished through infinite repetitions from memory. This memory is not only the memory of cognitive elements, but also of extra-textual elements such as sound patterns, voices and gestures. Scholars have also for a long time been intrigued by the closeness of Matthew to the Aramaic-Hebrew linguistic world. A detailed analysis of selected passages will show that some cohesive links of the Koine Greek text derive from the sound patterns of the Aramaic-Hebrew tradition that preceded it. Even though we only have the written text today, it will serve scholars to learn to read the text not only with their minds but also with their ears.

AbstractTo the question of why Matthew includes the phrase Πάτερ ἡμῶν (Our Father) in his version of the Lord’s Prayer, scholars guided by different theories answer this question differently. Employing literary criticism ranging from form, source and tradition history to reader–audience response and socio-rhetorical interpretation, scholars contend that Matthew composed the concept Πάτερ ἡμῶν (Our Father) as a crucial segment of his version of the Lord’s Prayer, either to present an opposition between Father who dwells in heaven and the Earth, which is humanity’s dwelling place, or to evoke a community relationship to God in the context of welcoming God’s rule, or to present the Lord’s Prayer as God’s gift for creating order, community and transformation in society. In view of this inconsistent conception of the function of Matthew’s concept ‘Our Father’, the goal of this study is to employ semantic analysis and social identity theory (SIT) to analyse Matthew 6:9 to defend the argument that Matthew employed the concept Πάτερ ἡμῶν in the 1st century CE firstly to reconstruct the Christian identity of his community by identifying with the early Christian community and accommodating Jewish traditions and then to negotiate it by contesting the Roman Empire. Contribution: The interdisciplinary contribution of the study in tandem with the expectations of HTS Teologiese Studies/Theological Studies has been attained through the application of a collective SIT prism of identification, accommodation and contestation to read the social function of Matthew’s concept Πάτερ ἡμῶν in reconstructing and negotiating the identity of his community in 1st century Roman society.

AbstractScholars offer several options for Matthew’s value of the leper’s story in his narrative that range from revealing Jesus’ attributes of compassion and sympathy, manifesting God’s empire, to portraying Jesus’ function as a temple. Although these suggestions aptly portray Matthew’s rhetorical use of the leper’s healing in his narrative to address societal concerns of his time, for lack of referring to the social setting of the narrative, they do not capture the holistic healthcare system embodied by Jesus in Matthew’s narrative that portrays Jesus as a superior healer to the rest of the other healers in the Roman Empire. The findings of the research for this article establish the argument that employing ethnomedical anthropology as a lens to read the leper’s healing narrative in Matthew 8:1–4 in the context of Matthew’s social setting reveals Matthew’s ideology for a transcendent and immanent Christology. The aim of the article is to demonstrate the effectiveness of medical anthropological theory in explaining the dynamics of health and healing reflected in biblical texts. Contributions: This article contributes to the interdisciplinary approach to the study of religion by employing a ethnomedical anthropological perspective to read the leper’s healing in Matthew 8.1–4 in reference to the first century CE health systems in the Roman Empire. This approach procured that Matthew’s immanent and transcendent perspectives of Christology is crucial in demonstrating the text’s function in constructing and sustaining the identity of Matthew’s community in antiquity.

AbstractDespite extensive theological research that has been conducted in response to the various challenges that are faced by international migrants, labelling is still prevalent. Derogatory stereotypes, names, categories and other labels continue to be used at the expense of foreigners, thus precipitating xenophobia. With the above-mentioned plight of international migrants in mind, the objective of this article is to respond to the ongoing challenge in which they are derisively labelled. The use of such derogatory stereotypes arguably exposes the migrants to many forms of discrimination, which mostly culminate in xenophobic violence. This article pays special attention to Matthew 22:34–40 as a critical text in developing a theological thinking that can shift negative categories in order to encourage the embrace and inclusion of migrants. Methodologically, this article is literature-based. The article begins by identifying the problem statement and then interacts with the aforementioned biblical text and pertinent literature in order to draw some theological implications to the identified challenge. Matthew 22:34–40 reveals how the God-man, Jesus Christ, confronts the limited definition which the Jews ascribe to the term neighbour . According to the skewed belief of the Jews, their neighbours were exclusively compatriot Jews. However, Jesus’ conception of the term neighbour is inclusive of all fellow human beings because they are all created in the image of God and are the objects of God’s love. Given the aforesaid, the article concludes by contending that before people designate derogatory stereotypes and labels that precipitate xenophobia, it is imperative to recognise each other, not only as neighbours but also as the bearers of God’s image and objects of divine love. Contribution: In this way, the contribution of this article is embedded in utilising Matthew 22:34–40 as an attempt to develop a theological thinking that shifts negative migrant categories to encourage embrace and inclusion.

AbstractHaving recently participated at the third LWF international conference on hermeneutics, hosted at the Lutheran School of Theology at Chicago, it has become increasingly clear to me that, through the Reformation, Martin Luther opened up the possibility to interpret the Bible and the Christian faith in ways that respond to diverse conditions and life situations.

AbstractThis article presents the Greek influence on the genre of Matthew’s text. Greek and Roman tragedy is examined, from which the five basic elements of tragedy are identified. A brief examination of the characters in the Matthean text is done to identify Greek cultural influences on the structuring of the Gospel. This study offers evidence that Matthew may have intentionally orchestrated a drama with the intent of having an understandable, attractive way to present Jesus to Jew and gentile alike.

Abstract’n Verskeidenheid navorsing is al oor die teologiese verband tussen Matteus en Paulus gedoen. Hierdie navorsing het uiteenlopende gevolgtrekkings opgelewer wat in drie groepe verdeel kan word. Sommige navorsers is van oordeel dat die Matteus-evangelie ’n anti-Pauliniese ondertoon bevat wat veral in die Bergrede waargeneem kan word. Hierdie polemiek word betrek by uitsprake oor die siening of interpretasie van die Tora. ’n Vergelyking tussen Matteus 5:17 en Paulus se siening oor die wet soos in die Romeine-brief (3:19; 6:14; 7:6; 8:2; 10:4; ens.), kan tot so ’n gevolgtrekking kom. Daarmee saam word die prominensie van Petrus in die Matteus-evangelie as bewysgrond gebruik dat Matteus teen Paulus reageer. Die oortuiging kan dus bestaan dat Matteus doelbewus met die skryf van hierdie Evangelie teen Paulus reageer, veral wanneer die insident in Antiogië in gedagte gehou word. ’n Tweede groep meen dat Matteus en Paulus teologies naby aan mekaar is, terwyl daar ook ’n derde groep is wat oordeel dat Matteus en Paulus wel van mekaar verskil, maar mekaar ook komplementeer. Met hierdie artikel word daar gepoog om meer duidelikheid oor die teologiese verhouding tussen Matteus en Paulus te verkry.   The Sermon on the Mount as possible reaction against Paul. Much research has been done about the theological relationship between Matthew and Paul. This research has numerous conclusions and can be divided into three groups. Some researchers say that the Gospel of Matthew contains an anti-Pauline text or that an anti-Pauline polemic is recognisable in the Sermon on the Mount. The polemic involves the interpretation of the Torah. A comparison between Matthew 5:17 and Paul’s stance on the law in Romans (3:19; 6:14; 7:6; 8:2; 10:4; etc.) may lead to such a conclusion. Together with this, the prominence of Peter in the Matthean Gospel is used to prove that Matthew reacted against Paul. All of this and with the incident at Antioch in mind, the idea may arise that Matthew deliberately wrote the Gospel to react against Paul. A second group concludes that Matthew and Paul were theologically close and lastly there is a group that says Matthew and Paul differ but also complement each other. This article attempts to give more clarity on the theological relationship between Matthew and Paul.

AbstractThis article revisits the age-old question of the sources of Matthew’s fulfilment quotations (FQs), specifically Matthew 12:17–19. Despite the presence of numerous studies on this topic, this study was necessitated by the need to incorporate insights from conceptual blending in order to explore how the source(s) of the quote was used. In addition, this study was also done with a possible view to complementing the textual criticism of Old Testament (OT) texts which happen to be quoted or referred to in the New Testament (NT). The study dwells on intertestamental and cognitive linguistics studies. It was found that Matthew may have composed the Matthew 12:17–19 FQ, and possibly the other FQs as well, aided by conceptual integration mechanisms. Contribution: The source of Matthew’s quotation need not wholly be found in a specific historical text but should also include the cognitive operations in the author’s mind and intentions, thus resulting in a text that might not have existed in the form represented in the quotation.

AbstractThe research presented in this article formed part of an ongoing quest into the possibilities of using conceptual blending to understand the unresolved question of sources of Matthew’s fulfilment quotations.  The way Matthew handled his purported Old Testament texts in driving home the fulfilment motif in his Gospel has been noted to depart from the normative use of Scripture in quotations, even of his own time. Further, establishing the source(s) of the quotations is of interest to Old Testament text critical studies as well as New Testament (NT) hermeneutics. Most of the studies so far on the fulfilment quotations have centred around hermeneutics while the aspect of the use of texts, their transmission and preservation has been left to a few. This article focused on the textual sources of the Matthew 2:23 quotation and how those sources were brought together to result in the quotation. It sought to investigate the possibility that cognitive linguistic mechanisms of producing the fulfilment quotations that closely resemble the processes of conceptual blending can be traced in the fulfilment quotations. The method used in this research was that of the linguistic theory called conceptual blending. It was used to trace the thought processes that involved Old Testament texts as well as those from Matthew’s witness context. It was observed that mechanisms of conceptual blending were behind the process of penning down the quote in Matthew 2:23, even though the author might not have been aware of such cognitive operations. Semiotic and linguistic relations that help explain the quotation emerged from the study using conceptual blending as an approach. It was concluded that Matthew’s fulfilment quotations should not be understood in the regular way that modern readers would understand a quotation but as a result of integrating events in the OT and those in Matthew’s context of fulfilment. Matthew’s intention was to show clearly the connection between perceived prophecy and its fulfilment, rather than to produce quotations in the traditional sense of the word. Contribution : This study contributed two key findings to the research field. Firstly it revealed the potential of the conceptual blending theory as a critical scientific tool in resolving the text-critical problems scholars are faced with in the history of the transmission of the biblical text with particular reference to Matthew 2:23. Secondly, the research contributes towards resolving the long-standing question of the textual sources of Matthew 2:23.

AbstractENGLISH ABSTRACT: With the assumption that texts have identity-forming roles, this study attempted to answer the question: Why does the author of the Gospel of Matthew include non-Judean characters in his narrative? To explore a possible answer to this question, I coined and used the socio-narrative reading method, which merges socio-scientific criticism, narrative criticism, and semiological reading through social identity, characterisation, and semiotic theories as a heuristic interpretive tool. I contend that the implied author of Matthew used the non-Judean characters to form the identity of the ideal readers’ community. This community is not a specific, isolated community, but an imagined 1st-century group of people, i.e., an ideal readers’ community, who could read, grasp, and accept the ideology1 propagated by the Gospel of Matthew as it was expressed by the implied author in the narrative. Many Matthean scholars have pointed to the role of the non-Judean characters in the Matthean narrative as having implications for the mission to the non-Judeans, but without providing a theoretical basis. I argue that Ronald Barthes’ semiological reading method, specifically the second order meaning of stories, fills this lacuna in Matthean scholarship. Furthermore, most of the studies on the non-Judean characters in the Gospel of Matthew considered them as a reflection of the addressed community. However, I contend that these characters have an identity forming role. I argue that, on the one hand, the implied author used the negatively stereotyped non-Judeans in the Matthean Jesus’ teaching (i.e. Matt. 5:47; 6:7; 6:32; 18:17; and 20:19), which are exemplified in the stories of the negatively characterised non-Judean individuals such as the Gadarenes (Matt. 8:32-34), Pilate (Matt. 27:1-6; 27:62-66), and the Roman soldiers (Matt. 27: 27-28:15), to demonstrate the “otherness”, the “outsiderness” of the non-Judeans. On the other hand, the positively characterised non-Judeans in the genealogy account (Matt. 1:1-17), the Magi (Matt. 2:1-12), the centurion (Matt. 8:5-13), and the Canaanite woman (Matt. 15: 21-28) are used in the Matthean narrative to form the identity of 1 In this disseretation ideology has the meaning of what the implied author wants to promote, shuch as in the first century context in which the idea of non-Judeans being a part of God’s people and rightful beneficries of the kingdom blessings was contested, the implied author promote the possibility of the non-Judeans being a part of such people. the ideal readers’ community. If the positively characterised non-Judeans were shown to be rightful beneficiaries of the messianic blessings, the social boundary that excluded non-Judeans, who were perceived as others and outsiders in relation to God’s people, is either compromised or demolished. Therefore, the positive and negative characterisations of non-Judeans in the Matthean narrative have a role in forming the identity of the ideal readers’ community.

AbstractIn Matthew 25:31–46, Jesus describes the final judgment of humankind in apocalyptic terms, and as in other apocalyptic texts the righteous are rewarded and the wicked are punished. Yet in Matthew’s final judgment both the righteous and the wicked are surprised at their status and completely unaware of the criteria for judgment. Although “surprise” is usually noted with regard to the timing of the eschaton, it is an element that has otherwise been neglected in studies of apocalyptic. Are the wicked always unaware of their misdeeds? Are the righteous not usually self-righteous? Comparison with The Book of the Watchers (1 Enoch 1–36) demonstrates that for Enoch the Watchers know they did wrong, but they are nonetheless disappointed that Enoch cannot intervene to help them before God. Matthew plays much more on the idea of complete surprise in paradoxically encouraging his community to do good without realising it.

AbstractQu’est-ce qui compte dans l’évangile de Matthieu: les disciples de Jésus doivent-ils tenir aux recommandations de leur maître qui, dans le cadre du discours d’envoi en mission leur interdit strictement de prendre le chemin des païens et d’entrer dans une ville de Samaritains et qui limite par contre leur mission uniquement «aux brebis perdues de la maison d’Israël» (Mt 10,5f) ou alors doivent-ils suivre l’invitation du Jésus ressuscité qui les envoie dans «le monde entier», c’est-à-dire leur ordonne de «faire de toutes les nations des disciples et de les baptiser» (Mt 28,19)? Ces deux ordres de mission de Jésus qui, à première vue s’excluent mutuellement, constituent le cadre de notre dissertation intitulée: L’exclusion des Païens et la Dimension universelle du Salut dans l’Évangile de Matthieu. La thématique ainsi formulée est très alléchant. Il n’ y a qu’à considérer l’état de la recherche que nous avions fait pour découvrir l’intérêt que les chercheurs porte sur cette problématique. Dans notre essai de solution, nous avons choisi d’analyser de manière détaillée un éventail de textes du premier évangile que sont: Les femmes non-juives dans la généalogie de Matthieu (Mt 1,1-17); les mages devant le roi des Juifs (Mt 2,1-12); l’aire géographique de l’activité de Jésus (Mt 4,23-25); le centurion de Capharnaüm (Mt 8,5-13); la concentration de la mission sur Israël (Mt 10,5f); la femme cananéenne (Mt 15,21-28); la prophétie de la proclamation universelle de l’évangile (Mt 24,14); la femme de Pilate (Mt 27,19) ainsi l’ordre de mission universelle auprès des nations (Mt 28,16-20). A l’issue de cette analyse, nous sommes aboutis aux résultats selon lesquels les Païens se trouvent non seulement depuis le commencement dans l’horizon de l’activité de Jésus, mais encore ils sont présentés comme des figures paradigmatiques dans l’évangile de Matthieu, comme nous pouvons le voir clairement dans la péricope de mages, le centurion païen de Capharnaüm ainsi que la femme cananéenne. Ensuite nous avons différencié les deux concepts de mission dans l’évangile de Matthieu sous la terminologie de «petite» et «grande mission» qui correspondent en fait à la différence entre le Jésus terrestre et le Jésus ressuscité. Le dernier diffère du premier par « l’autorité au ciel et sur la terre» que Dieu procure. Enfin, nous avons avec grand intérêt essayé de classifier les différentes positions de la communauté matthéenne par rapport à la question de la mission auprès des Païens. C’est ainsi que nous avons distingué trois directions: (1) La position intermédiaire reste ouverte aux Païens, mais n’exerce de manière active aucune activité missionnaire auprès de ces derniers, l’initiative devant venir plutôt des Païens eux-mêmes. Les péricopes telles que Mt 2,1-12; 8,5-13 et 15,21-28 reflètent sans conteste ce modèle. (2) La position radicale est hostile à l’accueil des Païens dans la communauté. Les partisans de cette position se réfèrent à Mt 10,5f et Mt 15,24. (3) La position libérale soutient par contre une politique offensive: il ne suffit pas, d’après le modèle du pèlerinage eschatologique des peuples, d’attendre la venue des Païens, c’est plutôt la communauté matthéenne qui devrait prendre l’initiative d’aller vers eux (Mt 28,16-20). Ces trois positions reflètent en fait une communauté matthéenne en discussion. Aussi avons nous vu en définitive que la tension entre le particularisme et l’universalisme relève d’un apophtegme du milieu sociologique dans lequel est enracinée la communauté de Matthieu. No abstract available

AbstractAfter discussing the context of Mt 12:31-32 in 12:31-37 and its structure, the article investigates forgiveness in the OT and early Jewish writings, the time concepts "this world" and "the world to come," and the understanding of forgiveness among the Igbo of southeast Nigeria. The sin against the Holy Spirit is the refusal to repent. Such refusal to abandon sinning will not be forgiven in the world to come.--D.J.H. Abstract Number: NTA38-1994-1-160

AbstractMarriage, as depicted in both the Old and New Testaments, is considered a sacred institution created by God. However, this sacred institution has been under attack over the centuries and has resulted in a high divorce rate, particularly among Christians. While this might seem discouraging, it does not suggest that there is no hope for this divine institution. That means that Christianity today must help in formulating a truly Biblical view or principles for Christian marriage to reduce the prevalence of divorce. In the Gospels, Jesus spoke about marriage, divorce, and remarriage, condemning the Jewish leaders’ permissive attitude towards divorce. He highlights several principles to emphasize the uniqueness and permanency of marriage that Christians can use as a template for their marriage. This paper thus examined Jesus’ perspective on these topics in Matthew 19:3-12 and Mark 10:2-12 through a literary analysis using related materials. It first explored the context of the selected passages. It also examined four main principles that Jesus presents in the above passage regarding the institution of marriage by analyzing some key Greek words that Jesus used, which are relevant to the topic. These are kataleipō, proskollaō, suzeugnumi, and chōrizetō. The study concluded that the principles highlighted by Christ remain as pertinent in today’s world as they were during his era. Also when believers adhere to Christ’s teachings, Christian marriages can be enhanced and rejuvenated. This write-up adds to the existing literature on the marriage institution.

AbstractThe study participates in the ongoing discussion of the relationship between hermeneutics and exegesis. A review of the main aspects of the discussion, the meanings of both terms, and key influences in modern biblical criticism reveals that hermeneutics is an operating fundamental in both ‘exegesis’ and ‘hermeneutics’. The study consequently proposes ‘exegetical hermeneutics’ as an integrative methodology which would place exegesis at the service of hermeneutics. Jesus’ use of parables models the salient aspects of the proposed ‘exegetical hermeneutics’. A concluding section highlights the implications of the proposed approach for NT scholarship.

AbstractThe parables of Jesus have undergone different transmutations in the long history of their transmission. The events surrounding his death and resurrection as well as the new situations his followers were confronted with after these events, led to the parables being given new accentuation according to the needs of the reflecting community. This is evident in Matthew's treatment of the parable trilogy of Mt 21:28-22:14. The work tries to show how Matthew has used the dominical parables and sayings found in his tradition to serve the needs of his community, especially in her struggles with the official Jewish leaders of his time. Through these parables, which he presented as a three-pronged attack against the Jewish leaders, he shows his community as the true Israel, called to produce the fruits of righteousness.

AbstractThere is a prevailing notion amongst preachers of the gospel, especially those in the Pentecostal circle, that adultery is a demonic problem. Their understanding of Jesus’ statement in Matthew 5:27–30 about adultery in the heart is that for adultery to happen in an invisible entity such as the heart, some invisible forces (demons) are responsible. This research is an exegetical study of Matthew 5:27–30, employing historical criticism as methodology, to ascertain the correctness of this understanding. The conclusion of this study is that adultery as described and understood in Matthew 5:27–30 is a sexual disorder and not a demonic problem. Contribution: This contribution argues that adultery mentioned in Matthew 5:27–30, contrary to its understanding in Pentecostal circles, is a sexual disorder and not the result of demonic spirits that feed the mind with sexual thoughts.

AbstractThe modern use of the word ‘persecution’ in both speeches and books shows a phenomenon that is almost wholly associated with religion. However, persecution is a threat to the peace of religious institutions as well as various societies all over the world; thus, this makes it a phenomenon beyond the scope of religion. However, this research focuses on religious persecution. It studies an aspect of persecution which is called intra muros persecution. This means ‘internal’ persecution. ‘Internal’ in this context describes the kind that existed in the Jewish religious settings, amongst professing Jews, strictly between Rabbinic Jews and Messianic Jews as predicted in Matthew 10:16–23 and is reflected in today’s Christianity in the form of various intra-denominational attacks in Nigeria. The study delves into the history of events which took place between Rabbinic Jews and Messianic Jews and how it relates to the Christian faith, coming out with the discovery that division which it called sectarianism was the brain behind this brand of persecution. The application of the study to the Nigerian situation necessitates the call for tolerance amongst various denominational sects in Nigeria.

AbstractThe Jesus’ question which was encased in his shadowy identity was both a fascinating and enigmatic phenomenon to people of Jesus time as well as people of today. The synoptic gospels presented the matter of Jesus identity in varying contexts; however, it is approached in this study from the context of Matthew. After receiving a brief answer of ‘who he is’ from Peter, Jesus mandates his disciples to keep the information to themselves. This mandate to secrecy shares certain characteristics with the Messianic secret in Mark, but differs in intentions. From the exegesis of the pericope in Matthew, Jesus’ refusal to let the public know about his personalities with his motive to keep away from ostentation and self-love. Such ostentation and self-love have been referred to in this study as identity crisis. This study argues from empirical evidence that many Nigerian pastors suffer from identity crisis. It therefore, challenges Nigerian contemporary preachers to emulate Jesus’ refusal of self-seeking and to shun hypocrisy and unnecessary publicity. Contribution:  To reroute the Christian church in Nigeria, especially the pastors from ostentation and self-seeking publicity to a selfless and modest lifestyle modelled after Jesus’ own personality example according to Matthew 16:13–20.

Abstractpp. 193-195 sur "Jésus et l'Egypte: une lecture plurielle de Mt 2, 13-18"

AbstractTranslating from one language to another is a difficult task. Words, phrases and other expressions are socio-culturally or contextually defined and more so, they assume new meanings through both diachronic and synchronic time effects. The nuances in meaning when ideas are carried from one linguistic setting to another is another challenge in translation work. This becomes more challenging when one attempts to find equivalences in translations. This work looks at the word, osatotsε, being the Dangme word for the Greek, ὑποκριτης of the biblical text, especially, in the gospels. Osatotsε (O sa [kε]to tsε) in Dangme, literally or basically means “rotten (spoilt) but hidden owner (person).” Although this translation for all intents and purposes largely fits the contexts in which it is used, especially in the gospels, it does not fully translate the word, ὑποκριτης. This basically affects the interpretation of the texts in which osatotsε finds itself in terms of meaning and usage. This paper discusses ὑποκριτης and osatotsε by using lexical analysis and the mother-tongue to underscore the challenge of equivalence of translating words from one language into another. It emphasizes the need for a corresponding footnote (commentary) in subsequent publications of the Dangme Bible, Ngmami KlϽuklϽu Ͻ to the word, osatotsε to make its usage in preaching and teaching more efficient and effective. This work seeks to redefine the meaning of ὑποκριτης in Dangme translations although osatotsε, to a large extent but not absolutely, fits the contexts in which it is used in biblical texts, especially, in the gospels. This paper, therefore, puts forward that ὑποκριτης is a broader terminology as compared to osatotsε as an equivalence in Dangme translations.

AbstractChapter 3: Drums of Redemption in the Synoptic Gospels (1) Chapter 4: Drums of Redemption in the Synoptic Gospels (2) Chapter 5: Drums of Redemption in the Synoptic Gospels (3) If the New Testament records the good news that the Messiah came in the person of Jesus Christ of Nazareth, what good news does it proclaim to the church in Africa today? Across the African continent, nations are grappling with issues of genocide, terrorism, political instability, ethnic division, abject poverty, environmental degradation, and the rapid erosion of community life and values. There is a dire need for New Testament theology that seriously addresses these social-political realities from an African perspective. Dr. Bitrus Sarma seeks to meet this need, providing a contextual understanding of the gospel for African Christians. Addressing every book of the New Testament, Drums of Redemption is contextually relevant, biblically rooted, and radically hope-filled as it casts a vision for how Christ’s redemptive mission can be experienced in every area of life. An excellent resource for church leaders in training or those already in ministry, it also serves as a powerful example of the incarnational nature of God’s word.

AbstractMatthew’s Gospel is pivotal in scholarly discussion on the hermeneutical use of the Old Testament in the New. Sarma proposes that Matthew utilizes the Old Testament as a book of promise of God’s salvific plan and that Jesus is the fulfillment of that promise. For Matthew, God’s purpose to save fallen humanity is the grand narrative of the Bible. Using promise-fulfillment as the interpretative framework for mission theology, Sarma explores redemptive events, institutions, geography, prophetic ministry, and typology.

AbstractWhat does one do with a perpetrator in society, especially in the light of the reception of Judas's treason in the New Testament, more specifically, in Matthew and in Acts? The presence of someone who killed for the Apartheid government poses an ethical dilemma that fundamentally challenges one's way of thinking. This article tries to address this dilemma by bringing into the discourse the issue of vulnerability. It starts with a reference to a recent example in South African discourse about a specific Apartheid perpetrator's presence in public, followed by a brief introduction to the ethics of vulnerability. The article then explores the example of Judas in the four Gospels, Papias and in the Gospel of Judas. The author concludes that Matthew's description of his repentance puts to the reader the question of empathy, whereas the Lukan reception in Acts deals more harshly with Judas without any vulnerability. Subsequently, for a post-Apartheid discourse regarding white complicity in racism, space needs to be created for white embarrassment and subsequent mourning.

AbstractRepetition in the Gospel of Matthew—to the extent that it is described as seeing double or having double vision—is well recognised; and theories have arisen to explain this phenomenon. Contributing to this discussion, the present article theorises that Matthew’s double and triple accounts as well as dual characters and sayings is part of a Matthean rhetorical device based on the law of two to three witnesses (Deut 17:6; 19:15). Cited twice in Matthew (Matt 18:16, 19–20), the Deuteronomic law of the number of witnesses needed to establish and legitimise fact is how the Gospel writer/redactor brings veracity to his own account. For there to consistently be two or three persons, vignettes, sayings, and so on, whereas the other Synoptic Gospels typically have only one, indirectly substantiates the thesis. Furthermore, that Matthew’s is (traditionally held as) the Gospel for a Jewish audience, the literary framework of multiple witnesses would have been discerned and understood as such and function as a persuasive literary technique.

AbstractThis article challenges popular interpretations of the parable of the talents, which underlie economic views blaming poverty on laziness. It carefully compares the versions in Matthew and Luke and argues that the more original version is the one in Luke. This is based on a historical incident, linked to Archelaus, the son of Herod the Great, and makes sense as a story told in the context of Herod-ruled Galilee after the execution of John the Baptist. It argues for the parable as a story of open resistance with a dual message: a “public” and a “hidden” transcript. © New Testament Society of Southern Africa.

AbstractThis article provides an interpretation of the parable doublet of the mustard seed and the leaven based on the concept of the "public" and the "hidden" transcript. It argues that on a surface level this is a parable about the growth of the Jesus movement, while at another, more subtle level this parable is a critique of the religious system based on purity and exclusion, and as such is humorous satire. It is argued that the Lukan version of this doublet is closest to the original version which is likely to go back to the historical Jesus. Both the mustard seed and the leaven grow in places where they are not meant to be: a discarded seed grows in a vegetable garden and leaven is "hidden" in three measures of flour—an amount associated with temple offerings. This would have been entertaining and memorable to peasant listeners and infuriating to the powerful, as mustard and yeast are items in everyday use, so subversive intent could not be proved conclusively.

AbstractLike wild wind the Church is now engulfed by prosperity preaching, which is the approach of material procession fromGod through positiveconfession induced by Christian preachers. This contemporary religious phenomenonin African Church society calls forconcern in the mind of believers. Today,it is like God reacts in man’s favour when He is given surprising huge money called seed of faith as thoughthere are gifts that can set God on his heels no matter who gives it. A critical contrast with Jesus’ response to Judas Iscariots reaction against His anointing shows that there is something wrong with this idea that sound as if God is a money doubler or that God made a mistake in not creating all fingers equal.And that the size and carriage of one’s God depends on his ability to make one wealthy, healthy and prosperousnegating the fact that God had created a situation where all things must glorify Him; likecaring for the poor.This research appliedcritical exegetic examination of Matt.26:6, related literature, journal and internet materials found that extreme Prosperity preaching runs contrary as (a) Biblical truth as it places material possession as a yard stick for measuring the kind of God the believer is serving; (b) it draws a thick line between the relatively poor and the very rich brethren in the same faith. This research recommends for a return tothe standard gospel that focuses on salvation than prosperity preachingto eradicatethe commercializationof the Church.

AbstractThe micro-narrative of Matthew 5:13–16 was an identity defining text for the community of Matthew. By analysing the social and immediate contexts of the text, which reveal a conflict situation, this article applies the social identity approach (SIA) as a methodology of reading the text. As a result it is argued that, although not expressly dealing with group norms, the text contributed to the identity construction of the members of the Matthaean community through cognitive, evaluative, and emotional attachment to a better righteousness which is the main group norm of the community as taught by Jesus, their prototype leader. This establishes a boundary between the members of the community (the in-group)—who have become “the salt of the earth” and “the light of the world” by practising this better righteousness—and their out-group competitors (formative “Judaism” and other non-Christ-believing groups) who are not similarly committed.

AbstractThe authority with which Jesus taught according to Matthew 7:29. This article focuses on Matthew’s claim as conclusion to the Sermon to the Mount that Jesus preached with unparalleled authority. To grasp the meaning and intention of this claim in Matthew 7:29, this statement is read as part of the development of the theme of Jesus’ authority within the Matthean gospel. The authority of Jesus is interpreted in relation with the authority of powerful imperial and Jewish figures of his time and the development of the concept of ἐξουσία [authority] in the first gospel. It is argued that by this claim Matthew intends to confirm the conviction of his community that Jesus is the Messiah and authoritative interpreter of the Law. Matthew argues that God’s kingdom has come despite opposition from the synagogue and its leaders, and of the physical dominance of imperial powers. As the church enjoys a privileged position in this kingdom, it has credibility and the authority to execute the commandments of Jesus.

AbstractThe church and righteousness in the Matthean gospel In his academic and ecclesiastical work Prof. A. le R. du Plooy constantly urged that church polity should be executed in such a manner that the church is built intensively and extensively. As a tribute to this respected colleague I examine the teaching in Matthew’s Gospel (frequently called the ecclesiastical Gospel) on the nature and functioning of the church and how it should execute righteousness. I indicate how Du Plooy’s approach to church polity complies with the first Gospel’s teaching on the church and righteousness. I argue that a better understanding of Matthew’s teaching will enrich the current church in its practice of righteousness.

AbstractIn Matthew 15:1–20, Jesus responds to the accusation made by the Pharisees and the scribes that his disciples do not observe the tradition of hand-washing (οὐ γὰρ νίπτονται τὰς χεῖραςὅταν ἄρτον ἐσθίωσιν), because they do not wash their hands before they eat bread. In this story of dispute, two ideas are interwoven, namely the locus of impurity (external or internal) and the manmade tradition of the elders (ἡ παράδοσις τῶν πρεσβυτέρων) versus the Word of God (ὁ λόγος τοῦ Θεοῦ). The Pharisees are depicted as obsessed with external manmade rules to ensure purity, whilst Jesus is concerned with inner purity based on God’s Word. In this article, the story is interpreted on two levels. The first level describes the dispute between Jesus and the Pharisees. The second level explores the tension the Matthean community experienced in their encounter with Pharisean Judaism of their day – the Judaism of the dual Torah. The question is which aspect of the Torah is challenged by Matthew’s Jesus, and what he considers to be the true meaning of the Law. It seems that Matthew uses this story to define and maintain the identity and values of his community over and against that of the Pharisees and their successors. Devices that Matthew uses to define the identity and required morality for his community, are identified. Such devices demonstrate how a community’s values can influence the identity and ethics of a society. In Matteus 15:1–20 reageer Jesus op die aantyging van die Fariseërs en skrifgeleerdes dat sy dissipels nie die handewas-tradisie eerbiedig nie. In hierdie verhaal van dispuut word twee idees vervleg: eerstens dié van die locus van onreinheid, en tweedens dié van mensgemaakte tradisies teenoor die Woord van God. Die Fariseërs word voorgestel as mense wat obsessiefis oor mensgemaakte reëls wat reinheid verseker, terwyl Jesus op innerlike reinheid gesteld is, wat op die Woord van God gebaseer is. In hierdie artikel word die verhaal op twee vlakke geïnterpreteer. Die eerste vlak beskryf die dispuut tussen Jesus en die Fariseërs. Die tweede vlak ondersoek die spanning wat die Matteus-gemeenskap in hulle verhouding met die Farisese Judaïsme van hulle tyd ervaar het. Die vraag is watter aspek van die Torah deur die Matteaanse Jesus bevraagteken word, en wat Hy as die ware betekenis van die Wet beskou. Dit wil voorkom asof Matteus hierdie verhaal gebruik om die identiteit en waardes van sy gemeenskap teenoor die dominante Farisese Judaïsme te definieer en te handhaaf. Middele wat Matteus gebruik om die identiteit en verlangde moraliteit van sy gemeenskap te definieer, word geïdentifiseer. Sodanige middele demonstreer hoe ’n gemeenskap se waardes die identiteit en etiek daarvan kan beïnvloed.

AbstractMatthew uses Hos. 6:6 in two scenes of conflict between Jesus and the Pharisees. He defines the differences between Jesus and the Pharisees in terms of adherence to the Law with focus on the mercy that God desires. Matthew depicts Jesus as one who teaches and enacts Hos. 6:6 in continuity with the original prophetic intention of this statement. Jesus teaches by example by enacting mercy towards the marginalized and people in need. He loves the way Hosea announces that God intends his people to love. Jesus Himself becomes the presence and source of mercy. Jesus forms the central focus and prototype of the Matthean community. The community should follow his example.

AbstractThis article investigates the attribute of God’s wisdom in Matthew’s Gospel as personified in the ministry of his Son, Jesus. This Gospel identifies Jesus as ‘Immanuel’. He is ‘God with us’. The focus falls on several statements exhibiting wisdom motifs that are either uttered by or ascribed to Jesus. These statements are quite puzzling and continue to evoke scholarly discussion. The central theoretical argument of this article is that these statements cannot be fully understood without considering the echoes of the Jewish context exhibited in them. The objective of his investigation is to demonstrate how the recognition of similarities between the statements in Matthew and in Jewish literature contribute towards the understanding of wisdom statements in the Matthean Gospel. This article therefore begins by identifying key wisdom motifs within Jewish tradition, followed by an investigation of wisdom sayings in Matthew. Parallels in Luke are considered to sharpen peculiarities of Matthew’s narration. From this investigation it became clear that the ministry of Jesus in Matthew is met with similar reactions as that of Wisdom in Jewish literature. The article accentuates a significant dimension of Matthew’s Christology. Matthew vindicates Jesus against his opponents and justifies Jesus’ acceptance within the Matthean community. For this community, he is not only recognised as wise teacher, but even the one who reveals and personifies wisdom. As ‘Immanuel’, he presents the attribute of God’s wisdom. Contribution:  This article contributes to the ongoing scholarly discussion of several puzzling and seemingly obscure statements echoing wisdom motifs, either attributed to or uttered by Jesus.

AbstractThough, in the Sermon on the Mount, Jesus explicitly states that he did not come to abolish the Law (Mt 5:17–19), in the narrative that follows directly after this Sermon, he apparently neglects purity laws by healing a leper (Mt 8:1–3). As an impure person, the leper was not supposed to come close to Jesus, but Jesus sympathetically reaches out and touches him. Furthermore, no mention is made of Jesus undergoing any purification rites after coming into contact with this man. Once the leper is healed, Jesus instructs him to perform only the third phase of the prescribed purification rite for lepers. Jesus is thus described as having the power and authority to heal the person and to declare him healed. What remains for the leper is to show himself to the priest and to bring the appropriate sacrifice, so that he could be accepted into the society again. In this article it is argued that Jesus, as the Holy One and miracle Healer, is not defiled by coming into contact with the leper. Purity flows from Jesus to heal the leper. As a teacher of the Law, Jesus enacts the true intention of the Law, which is to establish a holy community of believers within the Kingdom of heaven. This healing action forms a step towards the coming of the Kingdom of heaven. Thus, the purity laws find their fulfilment in Jesus. As result of this action, cultic purity transforms into a moral activity for the followers of Jesus. Hoewel Jesus in die Bergrede eksplisiet noem dat Hy nie gekom het om die Wet ongeldig te maak nie (Matt 5:15–19), lyk dit asof Hy, in die vertelling wat direk op die Rede volg, die reinheidswette oortree het deur die manier waarop Hy ’n melaatse genees (Matt 8:1–3). As ’n onrein persoon was die melaatste nie veronderstel om naby Jesus te kom nie, maar Jesus het simpatiek na hom toe uitgereik en hom aangeraak. Hierbenewens word geen melding daarvan gemaak dat Jesus enige reinigingsrituele ondergaan het nadat hy in kontak met hierdie man was nie. Nadat die melaatse genees is, beveel Jesus hom om slegs die derde fase van die voorgeskrewe reinigingsrituele vir melaatses uit te voer. Jesus word sodoende beskryf as iemand wat die mag en gesag het om ’n persoon te genees en gesond te verklaar. Wat oorbly, is dat die melaatse homself aan die priester moet gaan wys en die gepaste offer bring, sodat hy weer in die gemeenskap opgeneem kan word. Hierdie artikel argumenteer dat Jesus, as heilige persoon en wondergeneser, nie onrein word wanneer Hy in kontak met die melaatse kom nie. Reinheid vloei vanaf Jesus oor na die melaatse. As leraar van die Wet beoefen Jesus die ware bedoeling van die Wet, wat ten doel het om die heilige gemeenskap van gelowiges in die Koninkryk van die hemel te vestig. Hierdie genesingsaksie is nog ’n tree in die koms van die Koninkryk van die hemel. Sodoende vind die reinheidswette hulle vervulling in Jesus. As gevolg hiervan verander kultiese reinheid na morele optrede vir die navolgers van Jesus.

AbstractIn the time when Matthew wrote his gospel, the interpretation of the Torah became a feature of division. Matthew frequently presented Jesus as being in debate with the Pharisees and scribes on the true intention of the Law. In the Sermon on the Mount Jesus was presented as using the halakhic form of argumentation to counter false assumptions about the meaning of the Torah. Six theses about the Torah were set, followed by Jesus’ antitheses. Jesus’ alternative interpretations were presented as an authoritative explanation of the true, intended meaning of the Law. Matthew argued that Jesus did not come to abolish the Law and the Prophets, but bring them to fulfilment. In this argument Jesus formulated the higher level of righteousness that is required of his followers.

AbstractMatthew's treatment of the Torah remains a much debated issue. The role of the Torah in its relation to Jesus and his teaching is a prominent theme in Matthew. It is the subject of a full scale discussion in Matt 5:17-48. Probably Matthew responds to some Jewish charges that Christians oppose the Law, a charge this Gospel emphatically denies (Matt 5:17-20). The relation between Matt 5:17-20 and the antitheses in Matt 5:21-48 remains a problem in Matthean exegesis. These antitheses raise the question whether Jesus opposed the Torah as such or the understanding of the Torah by specific Judaist groups. Related issues such as Jesus' unusual treatment of the Sabbath, fasting and purification commands complicate the issue. Does Matthew somehow subsume the detail of Torah by the double love command as sum total of the Torah and the Prophets (Matt 22:34-40) and his double (Matt 9:13 and 12:7) and unique reference to Hos 6:6: "I desire mercy, not sacrifice"? Matthew's frequent emphasis of the fact that Jesus came to fulfill the Law probably spread light on these questions.

AbstractThe role of the Torah is the subject of a full-scale discussion in the first Gospel. This article investigates the socio-historical setting that produced this text with such an emphasis on Torah observance. To address these issues, the Matthean text is read against its socio-historical setting to discover issues that were prevalent in the community where the text was produced and read. The Matthean community is plotted within the Jewish religious society, focussing on therole of the Torah within this society. It is argued that the crisis of 70 CE led to a reconsideration of the correct interpretation of the Torah . The Jewish society was fragmented and this led to an urge to consolidate. During these developments the Torah was used by newly formed communities to define their norms of existence against others. In the first Gospel, the author defines his and his community’s position on the terms of specific Torah observance. The narrator assures his community of the correctness of their conviction to follow the teachings of Jesus. Matteus en die Torah in die Joodse samelewing. Die betekenis van die Torah is die onderwerp van ’n grootskaalse bespreking in die eerste Evangelie. Hierdie artikel ondersoek die sosio-historiese situasie wat aanleiding gegee het tot die ontstaan van hierdie teks wat soveel klem op die onderhouding van die Torah plaas. Om hierdie vraagstuk te ondersoek, word die Matteusteks in sy sosio-historiese konteks gelees ten einde die heersende vraagstukke in die gemeenskap waarbinne die teks ontstaan het, te identifiseer. Die Matteusgemeenskap word binne die Joodse godsdienstige gemeenskap gesitueer met die fokus op die Torah in daardie gemeenskap. Die artikel voer aan dat die krisis van 70 AE tot die herbesinning vandie korrekte interpretasie van die Torah gelei het. Die Joodse gemeenskap was gefragmenteer en dit tot ’n strewe na konsolidasie gelei. Te midde van hierdie ontwikkelings, is die Torah deur nuut-gevormde gemeenskappe gebruik om hulle eie norme van bestaan teenoor dié vanander te definieer. In die eerste Evangelie definieer die outeur sy en sy gemeenskap se posisie in terme van spesifieke Torah -onderhouding. Die verteller verseker sy gemeenskap van die korrektheid van hulle oortuigings om die leringe van Jesus na te volg.

AbstractThe role of the Torah is the subject of a full scale discussion in the first Gospel. This article investigates the socio-historical setting that produced this text with such an emphasis on Torah observance. To address these issues, the Matthean text is read to discover issues that were prevalent in the community where the text was produced and read. This is followed by an investigation into developments in the broader Jewish society in the second half of the first century C.E. It becomes clear that the Jewish society was fragmented, and this led to an urge to consolidate. During these developments the Torah was used by newly formed communities to define their norms of existence. In the first Gospel the author defines their position terms of specific Torah observance. While countering some form of Christian libertinism and allegations against the Torah observance of his community, he assures his community of their convictions.

AbstractRighteousness is an important term in the first gospel and has a significant concentration in the Sermon on the Mount. The argument in this article is that the first gospel has a community building function. Matthew intentionally uses the word ‘righteousness’ in the Sermon on the Mount as an instrument to define the identity of his community. Though righteousness can be used in a soteriological sense, it is argued that Matthew mainly uses it in an ethical sense. By righteousness Matthew refers to the proper behavioural norms and attitudes for his community. Commitment to Jesus forms the central focus of the community’s identity. Their discipleship is demonstrated by doing the will of God as defined and interpreted by Jesus. Doing the will of God in such a manner is what Matthew regards as the distinguishing mark of this community. Thus they would surpass the righteousness of the scribes and Pharisees.

AbstractThe Gospel of Matthew was written during a period of dispute between the Matthean community and their fellow Jews, with the Pharisees playing a leading role. The Matthean community was heir to the same scriptures as its opponents. They continued to have a firm commitment to the Torah, but they developed a distinctive understanding of it based on Jesus’ teaching. The formation of this community is investigated in this article, considering the Mediterranean perspectives of group-oriented societies prevalent in the first century. Such a group provided a sense of self and an interactive support system, where love functioned to bind the group together. The subordinates showed their undivided loyalty towards their superiors because of the favours they received from them, whilst they supported and cared for other members within the group as they care for themselves. Reading the double love commandment of Matthew 22:34−40 from this perspective reveals significant aspects of the community’s identity with regard to their commitment to God and their view of their neighbours. Die Dubbele Liefdesgebod. Die Matteusevangelie is gedurende ’n periode van konfliktussen die Matteusgemeenskap en mede-Jode geskryf met die Fariseërs in ’n leidende rol. Die Matteusgemeenskap het van dieselfde geskrifte as hulle opponente gebruik gemaak. Hulle was steeds aan die Torah lojaal, maar het ’n unieke interpretasie daarvan gehuldig, gebaseer op die onderrig van Jesus. In hierdie artikel word die vorming van die Matteusgemeenskap ondersoek met inagneming van die Mediterreense beskouing van die groepgeoriënteerde gemeenskappe wat tipies van die eerste eeu was. So ’n groep het aan individue ’n bewustheid van eie waarde verskaf te midde van ’n interaktiewe ondersteuningsisteem waarin liefde as samebindende faktor gefunksioneer het. Ondergeskiktes het onverdeelde lojaliteit teenoor hulle meerderes betoon vanweë die gunste wat hulle van die meerderes geniet het, terwyl hulle mekaar onderling ondersteun en versorg het, soos wat hulle na hulleself sou omsien. Deur die dubbele liefdesgebod van Matteus 22:34−40 vanuit hierdie perspektief te lees,kom betekenisvolle aspekte van die gemeenskap se identiteit na vore ten opsigte van hulle toewyding aan God en hulle beskouing van hulle naaste.

AbstractThe statement of Jesus in Matthew 5:17-20 forms a pivotal point of Matthew’s teaching on the law. Yet, some scholars argue that these verses reveal a strong Jewish character, with eclectic layers of traditions that even contradict one another. Matthew is being accused of careless inclusion of this material into his text which led to an inconsistent overall teaching of the law. This article proposes that a careful reading of the different elements of the statement within its context reveals its coherence. The statement forms an inherent part of the Sermon on the Mount and the rest of the Gospel through which Matthew in a pastoral manner addresses concerns of his community regarding their righteousness.

AbstractThis article contributes to the discourse on the characterisation of Jesus in the Matthean Gospel. Characterisation can happen in several ways, for example by letting the characters themselves act and speak, or by letting other characters talk about them or react towards them. It can also be done by a narrator who tells the reader about a character. The kind of character depends on the traits or personal qualities of that character and how that character performs in specific circumstances. Along with God himself, Jesus forms the principal character in the first gospel. His teachings and actions form the focus of attention, and the actions of other characters are directed at him. This article focusses on one aspect of characterisation, namely on how the Holy Spirit acts in support of Jesus. The evangelist utilises the actions of the Holy Spirit as a narrative strategy to gradually express the significant status of Jesus as main character.

AbstractThis article investigates the double story in Matthew of Jesus touching a woman with blood flow and a dead girl, with specific reference to purity regulations of the Hebrew Bible. According to Matthew it seems that Jesus did not perform any purity rituals after touching the impure woman and girl. Such negligence would have caused serious repercussions amongst the spectators. In the Sermon on the Mount Jesus explicitly states that He did not come to abolish the Law, but in this double story Jesus apparently abrogates purity regulations. It is suggested that Matthew purposefully describes these events to demonstrate how these Laws found their fulfilment in Jesus. Jesus is depicted as Emmanuel and Saviour. Instead of Him being polluted by touching these persons, Jesus cleanses the impure woman and raises the dead girl to life. As Holy One purity flowed from Him to the defiled persons, so that they could be cleansed without Him being polluted. These acts of Jesus form part of the coming of the Kingdom of heaven. By accepting Jesus as their saviour, the Matthean community shares the benefits of his purifying power. Their purity is no longer dependent on external purity regulations, but on the cleansing power of Jesus, the Holy One.

AbstractAngels play a significant role in the characterisation of the Matthean Jesus. The Gospel of Matthew displays particular interest in angels. This article focuses on passages in Matthew that relate the role of angels directly to Jesus. Matthew distinguishes between the angel of the Lord and angels in general. This article examines the latter group keeping in view their support of Jesus. It shows that Matthew assumes knowledge of Jewish angelic traditions among his readers. He adds new perspectives to their knowledge about the relation of angels with Jesus. He is depicted as meek and humble, refraining from using his authority to call on the assistance of angels for his own benefit. Yet angels come with reverence to serve him. In humility, he fully submits to the will of the Father by entering his passion. On the other hand, he is also depicted with eschatological glory as being accompanied by all the angels. Heavens are emptied to attend to the Son of Man on his glorious throne. With an entourage of all heavenly angels he will return as the eschatological judge not only to judge all the nations, but also the devil and his angels.

AbstractThis article uses a narrative analysis to contribute to the discourse on the characterisation of Jesus in the Matthean Gospel. Characterisation can be achieved in various ways. Much is revealed about characters through their actions and words, and how other role-players in the text respond to them. Sometimes there is a narrator who tells the reader about a character. The kind of character depends on the traits or personal qualities of that character and how that character performs during specific incidents. Along with God himself, Jesus forms the principal character in the First Gospel. His teachings and actions are central to the text and the actions of other characters are directed towards him. The article focuses on one aspect of characterisation, namely, on what characters say about Jesus. Such words can come from supporters or antagonists. The article concentrates on what God the Father says in support of Jesus. The Father’s point of view is normative in this narrative. The evangelist utilises the utterances of God the Father as a narrative strategy to gradually assure the prominence and authority of the character of Jesus. Matthew’s narrative clearly recounts Jesus’ authority – an authority that comes from God and not only points towards him but also finally becomes his own. The Father attests that Jesus is greater and more authoritative than any previous messenger of God. It is Jesus who ultimately states that all authority has been bestowed upon him and therefore he can send out the disciples with his Great Commission. God’s heavenly voice expresses the significant status of Jesus as the main character and exposes the malignity of his antagonists.

AbstractIt goes without saying that Jesus is the protagonist, the main character, in the Gospel narratives. Much of this characterisation is achieved by presenting his speech and actions. As his speech and actions occur in relation to other major and minor characters in the narrative, much of the characterisation is achieved by presenting the interaction between Jesus and these other characters. Among humans, John the Baptist acts as Jesus’ main supporting character. He is portrayed as a reliable witness to Jesus’ life, of the one to come. This article focusses on the characterisation of Jesus in the First Gospel, based on examining his relation to and interaction with John. Passages in this Gospel narrating the relation and interaction between John and Jesus are explored to identify Jesus’ character traits. These are multi-faceted and relates to Messianic expectations described in Jewish writings. Yet, the Matthean narrator argues that Jesus surpasses these expectations – even those of John the Baptist himself.

AbstractJesus’ instruction to the crowds in Matthew 23:3 to obey and do everything the teachers of the Law and the Pharisees tell them comes as a surprise. It is the only case in Matthew where the words of the Jewish leaders are seemingly portrayed in a positive light. If this portrayal indeed is positive, it seems to stand in tension with how Matthew construes these leaders and their teachings in the rest of the gospel (e.g. Mt 5:20; 15:3–6, 15:14; 16:11–12). Jesus’ positive remark furthermore seemingly stands in contrast with Matthew 28:20, where Jesus claims all authority to himself and instructs his disciples to teach all the nations to obey everything he has commanded them. The question therefore arises as to how this seemingly positive reference of Jesus, which apparently stands in contrast with Jesus’ criticism in the rest of the gospel, should be interpreted. In answering this question, an intra-textual approach is followed.

AbstractRighteousness forms a significant feature in the first gospel. This article focuses on two of the seven occurrences of this term in Matthew, where it refers to Jesus and John. The argument in this article is that Matthew intentionally uses the word righteousness with reference to Jesus and John to shape the lifestyle of his community. Jesus is the central focus of this community’s identity. In solidarity with his people, Jesus fulfilled all righteousness. John is described as a figure that rightly recognised Jesus and also fulfilled all righteousness in his teaching and practice. The Matthean community should do the same. Though the word righteousness can be used in a soteriological sense, Matthew uses it in an ethical sense. By righteousness Matthew refers to the proper behavioural norms and attitudes for his community. He contrasts the righteousness of his community with that of the scribes and Pharisees as a distinguishing factor. Geregtigheid vorm ’n belangrike motief in die eerste evangelie. Hierdie artikel fokus op twee van die sewe voorkomste van hierdie term in Matteus, waar dit na Jesus en Johannes verwys. Die argument in hierdie artikel is dat Matteus doelbewus die woord geregtigheid in verband met Jesus en Johannes gebruik om die lewenstyl van sy gemeenskap te omskryf. Jesus vorm die sentrale fokus van hierdie gemeenskap se identiteit. Jesus het Homself volledig met sy volk geïdentifiseer en alle geregtigheid vervul. Johannes word beskryf as ’n persoon wat Jesus tereg herken het. In sy verkondiging en optrede het hy ook alle geregtigheid vervul. Die Matteus-gemeenskap moet dieselfde doen. Hoewel die woord geregtigheid in ’n soteriologiese sin gebruik kan word, gebruik Matteus dit in ’n etiese sin. Met geregtigheid verwys Matteus na die gepaste gedrag en gesindheid vir sy gemeenskap. As ’n onderskeidende faktor, kontrasteer hy die geregtigheid van sy gemeenskap met dié van die skrifgeleerdes en Fariseërs.

AbstractThe arguments posed in this article serve to demonstrate the underlying conflict and struggle for authority in the Matthean Gospel. This struggle signifies part of the debate of those days about the trustworthy keepers of the Torah . Whilst Josephus wrote that the Pharisees were regarded as the most accurate interpreters of the Torah , Matthew argues the opposite. Matthew pictures several scenes in which these groups oppose Jesus by trying to discredit his authority and knowledge to interpret the Torah . Matthew time and again exposes their malice, whilst he demonstrates the authority and wisdom of Jesus to contrast them. This article discusses a variety of depictions of Jesus in Matthew that demonstrates his authority and worthiness to provide the true interpretation of the Torah . Built on such arguments, Matthew concludes his Gospel by asserting the authority of Jesus and his command for obedience to everything that he has commanded. Keywords: Torah, Law, Authority, Matthew, Jesus

AbstractIt seems that Matthew intentionally emphasises the importance of the Torah for his community. He highlights Jesus’ high regard for the continuing validity of the Torah. However, he demonstrates that Jesus interpreted the Torah differently from Judaist groups of those times. The intention of this article is to demonstrate this significant role of the Torah in the first Gospel. It is argued that the Torah holds a central position in Matthew and that the Torah continues to remain valid, but that Jesus teaches and enacts an alternative interpretation of the Torah. Keywords: Torah, Law, Matthew, Sermon on the Mount

Abstractn the Synoptic Gospels, listeners ask Jesus about the purpose of his parables. These Gospels provide two parallel accounts of this discussion (Mt 13:10–17 // Mk 4:10–12 // Lk 8:9–10 and Mt 13:34–35 // Mk 4:33). The version in Mark 4:10–12 particularly raises problems related to a sharp distinction between the ‘mystery’ that the ‘insiders’ understand, and ‘parables’, which are intended ‘so that’ the ‘outsiders’ would not understand, repent and be forgiven. Mark’s reference to Isaiah 6:9–10 differs from the Masoretic Text (MT) and Septuagint (LXX) versions, but corresponds with the Aramaic Targum, which reads ‘they may be forgiven’ instead of ‘and I would heal them’. It seems that the Markan Jesus deliberately uses parables to prevent ‘those on the outside’ from understanding, repentance and forgiveness. Luke retains the ‘so that’, but does not distinguish between the two groups that sharply, as he refers to ‘others’ and not ‘those on the outside’. He omits Mark’s apparent offensive phrase about the prevention of repentance and forgiveness. Matthew smooths out some of these difficulties by changing the ‘so that’ to ‘because’. According to Matthew, Jesus speaks in parables because the people do not see, hear and understand. The reason for their inability to comprehend, is their rejection of Jesus. This article investigates these parallel passages to decipher the meaning within their textual context. The argument of this article is that these parallel statements should be read within the context of the parable of the sower to grasp their meaning.

AbstractJesus' relation to the Torah forms a significant motif in Matthew's Gospel. This relation is taken up as an important theme in the Sermon on the Mount with its strong Sinai typology, and disputes about the Torah are repeated throughout the Gospel. Jesus is depicted as the last and greatest expositor of the Torah. When reading this Gospel, the central role of the Torah must be seriously considered. This present study is furthermore relevant in the light of new insights that have developed in recent years on the diversity and dynamics within the Judaism that confronted Matthew. This diversity within Judaism is usually related to Judaist attitudes towards the Torah. To complicate this, oral traditions were strong and lively. Questions arose about the status of the written Scriptures and oral traditions and the authority ascribed to these. The Matthean community developed within this turmoil of developing Judaism. -- Provided by publisher, page 4 of cover

AbstractIt is argued that the Matthean Gospel partially reflects the unstable political and religious situation in which this document originated. Broad outlines are postulated of this probable religious situation. This article presents an investigation of the developments within the broader Jewish society during the time of the New Testament. This implies the investigation of developments within Judaism, which entails some fragmentation of Judaism and a development towards Formative Judaism. The ‘Jesus movement’ (church) and eventually the Matthean community evolved among these developments.

AbstractThe phenomena of dreams and the star of Bethlehem in Matthew’s birth narrative have intrigued scholars through the ages. Scholarship in this regard went through the stages of identifying the origin of the material and of arguing the historicity of these events. Currently scholarship is moving into a new stage of investigating the meaning of these narratives. Without engaging the arguments developed by the first two stages mentioned, I investigate the significance of these unusual forms of revelation in this article.

AbstractAny proper evaluation of a Bible translation depends on the nature or type of version being prepared in a specific sociocultural and ecclesiastical context. The article describes and evaluates the pros and cons of several translation techniques in terms of a continuum that ranges between formal correspondence and functional parity, with comparative reference to a "relevance theory" approach. The illustrative material is selected from prominent Greek rhetorical features in the Sermon on the Mount and with respect to some possible renderings in Chichewa, a major Bantu language of south-central Africa.--D.J.H. Abstract Number: NTA49-2005-1-77

AbstractLa naissance de l’Enfant Jésus a suscité tant d’interrogations : Qui est véritablement son père ? Que peut-on dire de Joseph ? Où se situe la paternité de Joseph par rapport à la naissance de Jésus ? Peut-on dire que sans Joseph, rien n'aurait

AbstractPeu d'animaux pourraient disputer au loup le triste privilège d'inspirer tant de haine et de frayeur, jusqu'à notre époque où il est caricaturé comme un animal cruel et bien souvent considéré comme inutile à l'homme. Dans l'imaginaire collectif, le loup n'a jamais eu très bonne réputation et a bien trop souvent été pris en partie par des bergers soucieux de protéger leur troupeau. Cette exagération des faits, associée à une image monstrueuse de l'animal, a fait de lui un symbole, le symbole du mal. En effet, le loup est resté au fil des siècles un animal défini par les traits comportementaux de son espèce.