AbstractThis dissertation analyzes the metaphorical use of ???? /??? 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 ???? /??? 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 ???? and ??? 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.
Anyaeche, Jude O. “The Canonical Implications of Matthew 19:6 for Christian Marriage in Nigeria.” In The Bible and Theological Reflections, edited by Ignatius M. C. Obinwa and J. O. Iheanyi, 123–33. Buguma: Hanging Gardens Publishers, 1995.
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.
Choge, Emily J. “I Was a Stranger and You Welcomed Me…’: Jesus’ Teaching on Hospitality with Special Reference to Matthew 25:31-46.” MA Thesis, Nairobi Evangelical School of Theology, 1996.
Combrink, H. J. Bernard, and Bethel Müller. “The Gospel of Matthew in an African Context: In Dialogue with Chris Manus.” Scriptura: Journal for Biblical, Theological and Contextual Hermeneutics 39, no. 0 (1991): 43–51.
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.
Combrink, H. J. Bernard. “The Use of Matthew in the South Africa Context during the Last Few Decades.” Neotestamentica 28 (1994): 339–58.
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.
Connolly, D. “Reading Guide for July, 1988: Matt 1-4.” Bible and Life, September 1988, 1–25.
Dube, Musa W. “‘Go Therefore and Make Disciples of All Nations’ (Matt 28:19a): A Postcolonial Perspective on Biblical Criticism and Pedagogy.” In Teaching the Bible: The Discourses and Politics of Biblical Pedagogy, 224–46. Maryknoll, NY, 1998.
Dube, Musa W. “Consuming a Colonial Cultural Bomb: Translating Badimo into ‘Demons’ in the Setswana Bible (Matthew 8:28-34; 15:22; 10:8).” Journal for the Study of the New Testament 73 (1999): 33–59. 10.1177/0142064X9902107303.
Dube, Musa W. “To Pray the Lord’s Prayer in the Global Economic Era (Matt. 6:9-13).” In The Bible in Africa: Transactions, Trajectories, and Trends, edited by Musa W. Dube and Gerald O. West, 611–30. Leiden: Brill, 2000.
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
Fanusie, Lloyda. “Christianity and African Rituals (Matthew 11:25-30; Leviticus 12:1-5; Luke 2: 21-24).” In Talitha, Qumi!: Proceedings of the Convocation of African Women Theologians, Trinity College, Legon-Accra, September 24-October 2, 1989, edited by Mercy A. Oduyoye and Rachel A. Kanyoro, 84–88. Ibadan: Ibadan University Press, 1990.
Francis, Leslie J., and Greg Smith. “Reading and Proclaiming the Birth Narratives from Luke and Matthew: A Study in Empirical Theology amongst Curates and Their Training Incumbents Employing the SIFT Method.” HTS Teologiese Studies / Theological Studies 69, no. 1 (July 30, 2013).
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.
Gitari, David M. “Blessed Are the Peacemakers: Matthew 5:9.” In In Season and Out of Season: Sermons to a Nation, 86–90. Carlisle: Regnum, 1996.
Howell, Alan B., and Robert A. Montgomery. “God as Patron and Proprietor: God the Father and the Gospel of Matthew in an African Folk Islamic Context.” International Journal of Frontier Missiology 36, no. 3 (July 2019): 129–36.
Howell, Alan B., and Robert A. Montgomery. “Jesus as Mwalimu: Christology and the Gospel of Matthew in an African Folk Islamic Context.” International Journal of Frontier Missiology 35, no. 2 (April 2018): 79–87.
Kinoti, Hannah W. “Matthew 5:1-12 An Afrian Perspective.” In Return to Babel: Global Perspectives on the Bible, edited by Priscilla Pope-Levison and John R. Levison, 125–31. Louisville, KY: Westminster John Knox Press, 1999.
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.
Kinyua, Johnson. “A Postcolonial Examination of Matthew 16:13–23 and Related Issues in Biblical Hermeneutics.” Black Theology 13, no. 1 (April 1, 2015): 4–28.
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”.
Lapoorta, Japie. “‘...Whatever You Did for One of the Least of These...You Did for Me’ (Matt.25:31-46).” Journal of Theology for Southern Africa 68 (1989): 103–9.
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.
Manus, Chris U. “King-Christology: The Result of a Critical Study of Matt 28: 16-20 as an Example of Contextual Exegesis in Africa.” Scriptura : Journal for Biblical, Theological and Contextual Hermeneutics 39 (1991): 25–42.
Manus, Chris U. “Matthew 5:13-16. Jesus’ Ethical Teaching to His Disciples: An Exemplar for Nigerians in the Present Decade.” In Religion and Ethics in Nigeria, edited by Samuel O. Abogunrin, 139–57. Ibadan: Daystar Press, 1986.
Manus, Chris U. “Universalism and Mission: A Review of the Epilogue in Matt 28, 16-20 in the African Context.” In Universalisme et Mission Dans La Bible / Universalism and Mission in the Bible: Actes Du Cinquième Congrès Des Biblistes Africains / Proceedings of the Fifth Congress of African Biblical Scholars. Abijan, 16-23 July 1991, edited by Patrick Adeso, Dosithée Atal Sa Angang, P. Buetubela Balembo, L. Nare, Chris U. Manus, Sidbe Sempore, Edmond G. Djitangar, and Paulin Poucouta, 86–111. Nairobi: Catholic Biblical Centre for Africa and Madagascar, 1993.
Nel, Marius. “The Role of Matthew’s Ἀφίημι-Logia in the Decisions of the General Synod of the Dutch Reformed Church (DRC) in Post-Apartheid South Africa.” Stellenbosch Theological Journal 2, no. 1 (2016): 339–61.
Nwachukwu, F., and C. U. Manus. “Forgiveness and Non-Forgiveness in Matthew 12:31-32: Exegesis Against the Background of Early Jewish and African Thought Forms.” Africa Theological Journal 21, no. 1 (1992): 57–77.
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
O’Reilly, Martin. “The Parable of the Labourers in the Vineyard Matthew 20: 1-16.” In Gospel Parables in African Context, edited by Justin S. Ukpong, 19–24. Port Harcourt: CIWA Press, 1988.
Rukundwa, Lazare S., and Andries G. Van Aarde. “Revisiting Justice in the First Four Beatitudes in Matthew (5: 3-6) and the Story of the Canaanite Woman (Mt 15: 21-28): A Postcolonial Reading.” HTS: Theological Studies 61, no. 3 (2005): 927–951.
Tundu-Kialu, Gertrude. ““Human Sexuality (Genesis 1:26-31; John 2:1-12; Matthew 19:10-12).” In ‘Talitha, Qumi!’: Proceedings of the Convocation of African Women Theologians, Trinity College, Legon-Accra Sept.24 - Oct.2, 1989, edited by Mercy A. Oduyoye and Misimbi R. A. Kanyoro, 80–83. Ibadan: Daystar Press, 1990.
Tushima, Cephas T A. “The Paradox of the New Testament Concept of Unmerited Divine Grace and Conditional Forgiveness in Matthew’s Gospel.” Africa Journal of Evangelical Theology 30, no. 1 (2011): 3–13.
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.
Ukpong, Justin S. “The Immanuel Christology of Matthew 25:31-46 in African Context.” In Exploring Afro-Christology, edited by John S. Pobee, 55–64. Studien Zur Interkulturellen Geschichte Des Christentums 79. Frankfurt: Peter Lang, 1992.
Van Aarde, A. G. “‘Foxes’ Holes and Birds’ Nests’ (MT 8:20): A Postcolonial Reading for South Africans from the Perspective of Matthew’s Anti-Societal Language : Original Research : Boston Paper.” HTS Teologiese Studies / Theological Studies 65, no. 1 (2009): 535–44.
Van Aarde, Andries G. “‘On Earth as It Is in Heaven’. Matthew’s Eschatology as the Kingdom of the Heavens That Has Come.” Eschatology of the New Testament and Some Related Documents, 2011, 64. 10.4102/hts.v64i1.30.
Van Eck, Ernest, and Meshack Mandla Mashinini. “The Parables of Jesus as Critique on Food Security Systems for Vulnerable Households in Urban Townships.” HTS Teologiese Studies / Theological Studies 72, no. 3 (2016): 1–9.
Wendland, Ernst R. “The Rhetoric of Christ in a Bantu Language : Hermeneutics in Action during Bible Translation -- with Special Reference to Christ’s Hillside Discourse (Matt 5-7) in Chichewa.” Neotestamentica 35, no. 1–2 (2001): 1–2.
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
Windibiziri, DAvid. “Matthew 9: 35-38.” In Let My People Go” (Ex. 5:1b): African Pre-Assembly 7-12 July, 1989 Yaounde, Cameroon, edited by Lutheran World Federation, 228–31. Lutheran World Federation Department of Church Cooperation, 1989.
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