AbstractL’auteur de l’Epitre aux Hébreux, dans son prologue (He 1,1-4) présente le Christ comme la Parole créatrice du Père, «resplendissement de sa gloire et effigie de sa substance» Celui qui porte et maintient l’univers entier. En quatre versets, il développe une précise christologie sapientiale qui s’enracine dans la foi et l’espérance de l’Ancient Testament, en l’occurrence en Sg 7-9. L’Etude de He 1,1-4 s’avère particulièrement décisive pour montrer comment cette christologie sapientiale fait du Christ l’Accomplissement de la figure vétérotestamentaire de la Sagesse, dans sa triple dimension de similitude, de différence et de dépassement, d’une part; et d’autre part, comment le Fils du prologue, Accomplissement de la Sagesse, assume par conséquent la fonction philosophique de Logos. Sagesse de DIeu, par sa nature, et Logos de Dieu, par sa fonction créatrice et providentielle, tel est en définitive le Fils du prologue de l’Epitre aux Hébreux. En cela, l’auteur de l’Epitre aux Hébreux confesse la foi du Nouveau Testament, qu’il partage et approfondit. Le mérite de cette étude du prologue réside précisément dans le fait que c’est pratiquement pour la première fois que la péricope He 1,1-4 est analysée de facon aussi profonde et articulée. On y découvre aussi le vrai sens des concepts de Parole, d’Effigie et d’Image utilisés pour désigner le Christ.

AbstractThe contributors to this volume offer a bold re-reading of Hebrews and 1 Peter from the perspective of the Global South. The chapters provide enriching new hermeneutical and theological insights, revealing facets of the text that may not at first be apparent to readers within a Eurocentric context. The volume is thus able to explore topics ranging from the authorship of Hebrews in the Ethiopian Orthodox tradition and the Batak reading of Christus Victor, to a Xhosa perception of the solidarity and sacrifice of Jesus, and intercultural readings of Christian identity in the context of persecution. With an introduction and final response by scholars from the Global North, this volume encourages awareness of how the Global South contributes to world Christianity.

AbstractTwo of the perplexing features of Hebrews, its Christological comparisons and the spatial emphases are intertwined. Application of appropriate sociological and literary theories in Spatiality to examine the expositions in the epistle will demonstrate that the author used the spaces of the Pentateuchal wilderness camp and tabernacle as his heuristic and typological tool for the Christological expositions. This served as the primary vehicle for channelling his pastoral teaching aimed at addressing the problems of social liminality and spiritual malaise of the congregation. The author's approach should serve as template for our understanding and applications of the theology of the tabernacle.

AbstractInterpreters approach the problems generated by the exhortation in Hebrews 12:14-17, that believers should strive for peace and holiness, and avoid the apostasy of Esau, in a variety of ways but with limited success. At issue are: the structural relationship between the pericope and its surrounding passages, the identity of the μετα παντων of Hebrews 12:14a, the conceptual links between its clauses, and the literary role of Esau. Given the manner in which the author employs the Old Testament throughout the epistle, the solution to these problems is likely to be derived from identifying the passage's Old Testament background. This article proposes that themes from the Jacob-Esau saga and their interpretations by the prophets echo in the background of the passage. Hebrews, it argues, has interpreted episodes in the exile of Jacob to Mesopotamia and return to Bethel as prefiguring the migration of the people of God to Mount Zion. Believers who apostatise will be following the bad example of Esau. This interpretation has the advantages of fitting the socio-historical context behind Hebrews, accords with the argument of Hebrews 12, and sheds light on the identity of the μετα παντων.

AbstractThe Christological argument of the epistle to the Hebrews is presented as a series of comparisons and contrasts of Jesus the Son of God and our eternal High Priest, with the angels, Moses, Joshua and Aaron. There is no consensus among Biblical scholars regarding the reasons for these comparisons. Suggestions have ranged from the author’s polemical or rhetorical strategy to dissuade faltering Jewish Christians from defecting back to Judaism, to a pastoral strategy of expounding the glorious honour of Christ in order to encourage suffering and persecuted believers. Examination of the expositions of the epistle shows that each of these comparisons is framed in a space or place. Some of these spaces are real physical places; others are metaphorical, utopian or virtual spaces. Jesus is compared to the angels first in heaven, and then in the world. He is compared to Moses and Joshua in the house of God and to Aaron in the Holy of Holies. Using sociological and literary theories in Spatiality to examine the expositions, this thesis will demonstrate, that the author of Hebrews has organized his argument based on these a priori spaces, that the comparisons are a reflection of the contested nature of spaces and that they exhibit elements of territoriality and hierarchy of personalities based on power and knowledge. The pattern of arrangement of the spaces in the epistle, together with the nature of the theological and figurative argument in each space also indicate that the author uses the spatiality of the Pentateuchal wilderness camp and tabernacle as a typological heuristic device in structuring the exposition. By comparing the expositions of Hebrews with its exhortations through this lens, the thesis will also show, that the author uses the typology of the wilderness tabernacle as his primary vehicle to channel his pastoral teaching aimed at addressing the problems of social liminality and spiritual malaise of the congregation. The implications of this approach for understanding the epistle’s argument and a modern application of the theology of the wilderness tabernacle are also briefly discussed.

AbstractWhile the intensely captivating language of the Epistle to the Hebrews may stir and invigorate modern New Testament readers to renewed spiritual energy, readers often remain clueless as to the book's overall theme and message. Despite the tendency for preachers to use various verses of the book of Hebrews as proof texts, few preachers today systematically expound the passages of Hebrews so that its general thesis is more clearly understood, so that it is practically applied for daily Christian living and witness. The different proposals about the epistle's uniting argument have not resulted in scholarly consensus; neither have they diminished the common impression about the epistle's difficulty. For such an important book of the Bible, given that the book of Hebrews skillfully bridges our understanding of the two testaments into one whole, such a situation is, to say the least, unsatisfactory. The Epistle to the Hebrews utilizes the language of spaces in its expositions and the language of movement in its exhortations, with powerful rhetorical effects; yet few studies have attempted to analyze the book from this perspective. In this study, Asumang employs models from the interdisciplinary social-science investigative methodology of spatiality to analyze Hebrews. He demonstrates that the author of Hebrews interpreted the migrating camp of the Israelites in the wilderness, depicted in the book of Numbers, through a Christ-tinted lens and that the Hebrews writer applied these lessons to the grave pastoral condition of his congregation. When examined from this perspective, the Epistle to the Hebrews proves to be a most potent recipe for spiritual formation and Christian discipleship today.

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]

Abstract"Jesus and the Gospel in Africa collects writings by Kwame Bediako and is the best source for his insights into the Christ of present-day African history and the Jesus of African faith. Bediako shows how intimately bound together are such elements as the message of Jesus and the struggle to give birth to African democracy." --Book Jacket.

AbstractMany a theological statement has been deduced from alleged changes to the text of the Septuagint by the author of Hebrews. These deductions do not always keep in mind the different textual traditions of the Septuagint text. This article points out the relevance of determining the Vorlage of Hebrews before making such comparisons. This is done by using the quotation of LXX Ps 39:7-9 in Heb 10:5b-7 as an example. By means of textual criticism, the most probable Vorlage of LXX Ps 39:7-9 and the text of Heb 10:5b-7 is established. Thereafter, a comparison is made between these two texts. Differences between the texts are pointed out and shown to be intentional changes introduced by the author. In doing so, the theological meaning behind these changes is brought to the fore.

AbstractIn our increasingly xenophobic world, countries are turning away refugees and immigrants. Based on the situation in Kenya, this book offers a countercultural ethic of hospitality and welcome to the stranger, an ethic fraught with dangers and yet filled with great opportunities for transforming our world. Drawing on the scriptural pilgrim motif and specifically on the book of Hebrews, this study paints a picture of refugees not only as needy strangers to be herded into camps, but as brothers and sisters who bring with them treasures and talents that can enrich our understanding of our Christian identity and mission as pilgrims in the world. The hospitality practice seen in Hebrews offers hope and promise not only for refugees themselves but also for the pilgrim church. Like the ancient heroes of faith portrayed in Hebrews, we too live as pilgrims and aliens who await with hope the city whose architect and founder is God. Refugees in fact teach us how to live our pilgrim identity: they become teachers not only for the church in Kenya but also for the body of Christ worldwide.

AbstractClosely linked to the phenomenon of the decline in church member numbers in the Western church, is the phenomenon of dwindling their faith commitment. This is the phenomenon in which church members do not show the same vitality and zeal as before and are in danger of abandoning their faith. The current article contributed to the arsenal of studies, aimed at addressing the phenomenon by presenting the solutions deduced from a single biblical book, namely the book of Hebrews. The book of Hebrews is arguably one of the most fitting biblical books to shed light on how the phenomenon can be addressed, as Hebrews was written to a church that experienced a decline in faith commitment. The primary aim of the article was to determine what solutions the writer of Hebrews proposes for addressing his addressees’ dwindling in their faith commitment, while the secondary aim was to reflect on how the writer’s solutions can be applied in the 21st century church. In order to achieve these aims, reconstruction by means of exegesis and a detailed literature study is used in the article. It begins with the reconstruction of the context of the addressees, specifically to determine the reason(s) why they dwindled in their faith commitment. This was followed by reconstructing the writer’s solution for his addressees’ dwindling faith commitment. Next, the writer’s solution was fleshed out in the light of the whole of Hebrews by tracing the major themes and broad lines found in the book. It is noted that the writer addresses the issue by guiding and exhorting his addressees to come to a more comprehensive comprehension and appropriate application of their confessed faith. This he does by shaming, frightening, reminding, guiding and assuring them. By means of reflection, it is suggested in the conclusion that the same strategy can be applied in the church today to address the phenomenon of dwindling faith commitment. Contribution: The article indicated the relevancy of the book of Hebrews for the church in the 21st century, especially in terms of addressing the issue of dwindling faith commitment. As such, the article gives practical suggestions on how the issue can be addressed from the book of Hebrews by pastors, ministers, pastoral counsellors, Bible students, and church members.

AbstractGod's speech is a prominent theme in the book of Hebrews. A fascinating phenomenon regarding God's speech, and one that has in my opinion not been adequately explored, is that the writer possibly implies that God created by his word (Heb 11:3), preserves creation by his word (Heb 1:3) and will consummate creation by his word (Heb 12:26). This article examines whether the writer indeed had the conviction that God did, does and will do this by his word. This is done by doing grammatico-historical exegesis of Hebrews 11:3, 1:3 and 12:26 and integrating the findings. In so doing, this article contributes to the study of Hebrews' theology of God's word.

AbstractThis article endeavours to contribute to the study of the influence and effect of Deuteronomy in the book of Hebrews. It investigates the possible influence of one of Deuteronomy’s key concepts on Hebrews, namely, the concept of ‘life’. The article starts off by defining the multifaceted concept of ‘life’ in Deuteronomy. This is followed up by combing through the text of Hebrews to identify traces of this concept in the words and arguments that the writer employs. The possible traces found are then investigated intertextually in detail. This includes references to ‘the living God’ (Heb 3:12; 9:14; 10:31; 12:22), God’s ‘living and active’ word (Heb 4:12), ‘the new and living way’ Jesus opened through his death (Heb 10:20) and the command to ‘submit to the Father of spirits and live’ (Heb 12:9). The article concludes by synthesising the findings to discuss whether Hebrews deliberately employs Deuteronomy’s concept of life.

AbstractStrive for peace with everyone? Hebrews 12:14 in perspective. What sounds like a simple exhortation in Hebrews 12:14 has caused a great deal of discussion amongst biblical scholars. Does the writer of Hebrews command his hearers to strive for peace with everyone everywhere, or is he exhorting them to strive for peace with all the members of their faith ommunity? Both interpretations have arguments for and against. The main arguments of both interpretations are the interpretation of the place of this exhortation in Hebrews, the meaning of the preposition μετά + genitive and the nuance of εἰρήνη within this context. This article tries to determine to whom the writer of Hebrews is referring with πάντων in 12:14 by doing thorough exegesis of this verse, and by so doing evaluating biblical scholar’s interpretation of πάντων. From this analysis certain implications are drawn for the first hearersand believers today.

AbstractIn the introduction to his sermon, the writer of Hebrews suggests that God's revelation unfolded from his so-called 'Old Testament' revelation to his 'New Testament' revelation in his Son (Heb. 1:1-2a). By doing a thorough exegesis of Hebrews 1:1-2a, the author's view of such an unfolding revelation is confirmed. From this conclusion, certain hermeneutical implications of the unfolding of God's revelation are drawn for believers and scholars today. Among others, it is determined that God's revelation is progressive, that his revelation in his Son is superior, climactic and final, and that God's final revelation in his Son can only be understood within the context of his Old Testament revelation, and vice versa.

AbstractWhilst the occurance and function of the Old Testament in research on Hebrews enjoys a lot of attention, this is not the case for the writer of Hebrews' use of introduction formulae for his Old Testament quotations. The result is that up to date relatively few independent studies have been made on the writer of Hebrews' theme of God's speech in his introduction formulae. In this article the introduction formulae in Hebrews are researched in detail to determine the nature and content of the writer of Hebrews' reference to the theme of God's speech in his introduction formulae. Amongst other things it is determined that Hebrews has 38 direct quotations from the Old Testament, that with the exception of one introduction formula the writer of Hebrews introduces each direct quotation with a verb of saying, that a Person of the Trinity is the subject and consequential Speaker of the Old Testament words in 34 of the 38 direct quotations (± 89%), that the writer of Hebrews views all three Persons of the Trinity as God, and that the writer of Hebrews is convinced that the Old Testament is divinely inspired and remains God's valid and relevant revelation.

AbstractGiven the central role played by ancestors in Israelite tradition, the article investigates their role in Hebrews, specifically Heb 12:1. By drawing parallels with the function of ancestors in African traditional religions, it suggests that the Israelite ancestors mentioned in Hebrews played a far more dynamic role for the author and community he wrote for than is recognized by most commentators. It argues that in addition to being great examples of loyalty, they also constitute an active presence, forming a part of the public court of reputation with God and fellow believers, distributing honor to the followers of Jesus. This at the same time also grounded and affirmed their Israelite identity.--C.R.M. Abstract Number: NTA57-2013-2-1150

AbstractIn our common human experience, as well as in the biblical narratives, people migrate in order to find a better life. This article explores first of all how the theme of migration is used in the Letter to the Hebrews as an image of the journey of faith towards fullness of life. A second section will focus on Philo and Origen as they articulate aspects of spiritual migration at a more philosophical level, and as such laid the foundations for an important theme in Christian spirituality: migration as a divine-human venture in which human persons actively appropriate the gift of divine wisdom into their lives under divine guidance.1

AbstractAlthough the movement motif is prominent in Hebrews, it has not been demonstrated that it unites the epistle. In a previous article, we proposed that the author used the spaces of the wilderness camp and tabernacle as a heuristic device for the Christological expositions. This article will employ the root metaphor of migration to explain the exhortations and suggest that ""the Migrant Camp of God's People"" serves as a uniting theme for Hebrews. Judging that the precarious state of his congregation typologically corresponded to that of the Exodus generation, the author has provided us with a Christian interpretation of the Book of Numbers as its solution. This relationship also accounts for the epistle's unique literary structure.

AbstractWaar die koninkryk van God deurbreek kom daar ’n vernuwing van die mens en van die samelewing. Die groot vraag vandag is of hierdie stelling ook omgekeer kan word: waar vernuwing kom, daar is die koninkryk van God?

AbstractThe author of the present article proposes an interpretation of the soteriology in Hebrews, especially of the removal of sin through Jesus, that is not based mainly on the imagery of expiation and cultic sacrifice, but on God's promise of a new covenant according to Jer 38:31-34 [LXX]. Thereby the fulfilment of the promise concerned with a nonremembering of failures, leading to an amnesty-like remission of sins for the people of the new covenant, is demonstrated (Jer 38:34bß [LXX]). Furthermore, the said author argues that the promise concerned with God's mercy with regard to transgressions (Jer 38:34bα [LXX]) finds its fulfilment in the eternal intercession of the high priest, Christ.

AbstractThe article suggests that the relationship between Christ’s death and the defeat of the devil (Heb 2:14), as well as the metaphor of the devil as an adversary prowling like a roaring lion (1 Pt 5:8) possibly share the same background – i.e., the ancient Roman judicial phenomenon of   crimen calumniae . This legal practice was established to stop prosecutors from bringing forward false charges. Convicted calumniators were removed from office and suffered additional punishments. This background might help explain the fact that the devil was defeated according to Hebrews by way of false accusation, and that the devil in 1 Peter does not attack the believers, but is only on the prowl for justified accusations.

AbstractSince the 1940s, many concentric patterns have been observed in the book of Hebrews on the phrase, macro-structure, and book levels. This study considers chiastic macro-structures in Hebrews from semantic, syntactical, morphological, and discourse levels. Instead of linking macro-structures together into a book-level structure on the bases of lexical correspondences alone, this study suggests that the focal point of each macro-structure provides structural nodes for clarifying the nature and purpose of a book-level structure. While there is strong evidence for linking Heb 3 and Heb 11, as well as Heb 5:11-6:12 with Heb 10:19-39, the author suggests that there is sufficient evidence to link Heb 1:7-14 and Heb 12:26-29 in an overall booklevel structure. In addition to lexical correspondences, the structural nodes o f both macro-structures stress the temporary nature of heaven and earth and the eternal nature of the Son. Within the overall argument of Hebrews, these macro-structures give the eternal perspective that only Jesus and his kingdom will remain into eternity.

AbstractScholars use various terms for the phenomenon of discourse peak. Only in the last forty years have some scholars suggested different types of peak. This study explores the application of multiple types of peak in the book of Hebrews. The problem of peak in Hebrews is evident by the diverse assertions concerning linguistic peaks by Neeley (1987), Guthrie (1994), and Westfall (2005) and the discrepancies of these peaks with the chiastic centre in Hebrews 8 as asserted by Vaganay (1940), Vanhoye (1977, 1989), Neeley (1987, 63), Gelardini (2009) and Heath (2011). Until more refinement of the notion of discourse peak and uniformity of terms emerges, it may be helpful to analyse the peaks of biblical texts in light of their natures (thematic peak, climax, and apex).

AbstractThe reception of early Jewish/Israelite texts in early Christianity provides valuable insights into the hermeneutics of ancient authors and studies in this regard are vital for an understanding of their theology/ies. By focusing particularly on the reception of the Psalms through the hand of the unknown author of Hebrews, Old Testament and New Testament scholars combine forces in this collection to determine the shifts in interpretation of the Psalms that took place during the processes of (re)interpretation within the work of a particular early Christian writer. By paying careful attention to the original reading(s) of the text versions utilized as well as to the manner in which those texts were embedded in a later literary context by the author of Hebrews, they provide a window into the trajectories of the Psalm traditions. A contextual contribution illustrates the versification of the Psalms in a contemporary African language, Afrikaans, to illustrate how the Psalms' reception remains a vivid endeavor in current times.

AbstractThe aim in this thesis is to determine whether African ancestor Christology, a contextual attempt to explicate the identity of Jesus within African theology, adequately correlates with and captures the identity of Jesus presented in the exordium of Hebrews 1:1-4. Ancestor Christology utilises the pre-existing notion of the traditional African ancestors as a frame of reference. Consequently, understanding the place and function of the ancestors is essential to this research. This research undertakes a critical and analytical review of ancestor Christology presented in the works of some of the proponents of the concept including Pobee (1979), Nyamiti (1984), Bujo (1992), Bediako (1980, 2004) and Nyende (2005), among others. Using a combination of historical-grammatical exegesis and theological interpretation, this dissertation undertakes an investigation of Hebrews 1:1-4 to evaluate ancestor Christology. 12:1 is examined to determine the place and function of the ancestors in Hebrews. Though this research noted the value of the ancestor Christology concept as a worthwhile attempt towards contextual Christology in Africa, the research argues that the concept is counterproductive because the failure of the concept to capture important aspects of Jesus‘ identity outlined in the exordium translates to presenting Him inadequately. This applies especially to his identity as the summation and perfection of mediation, whose scope of mediation is salvific and redemptive and whose mediation is without an end as signified by his linkage in Hebrews to the king-priest Melchizedek. Furthermore, conceptualising Jesus using ancestor categories has the potential of exasperating the perennial problem of belief in both Jesus and the ancestors as mediators between God and men.

AbstractThis paper investigates the ''cloud of witnesses'' in Heb 12:1 and outlines their role in inspiring the living in their race of faith. The ''cloud of witnesses'' refers to the departed faithful ancestors of Heb 11. A comparison is made with Ganda traditional beliefs in ancestors. The role of the Ganda ancestors in the life of the living parallels the inspirational role of the ''cloud of witnesses in Heb 12:1. Jesus Christ is not contradicted by the principle of ancestorship in Christian theology. Ganda ancestors are acknowledged in the eucharistic celebration through incarnational theology for a full appreciation of the sacrificial work of Jesus Christ - the ''chief ancestor''.

AbstractThe Africa Bible Commentary is a unique publishing event—the first one-volume Bible commentary produced in Africa by African theologians to meet the needs of African pastors, students, and lay leaders. Interpreting and applying the Bible in the light of African culture and realities, it furnishes powerful and relevant insights into the biblical text that transcend Africa in their significance. The Africa Bible Commentary gives a section-by-section interpretation that provides a contextual, readable, affordable, and immensely useful guide to the entire Bible. Readers around the world will benefit from and appreciate the commentary’s fresh insights and direct style that engage both heart and mind. Key features: · Produced by African biblical scholars, in Africa, for Africa—and for the world · Section-by-section interpretive commentary and application · More than 70 special articles dealing with topics of key importance in to ministry in Africa today, but that have global implications · 70 African contributors from both English- and French-speaking countries · Transcends the African context with insights into the biblical text and the Christian faith for readers worldwide

AbstractTo interpret biblical texts appropriately, it is important to understand the social institutions and scripts that underlie the text. The similarities between some concepts of personality in first-century Mediterranean society and the Akan society of Ghana makes it possible to read the letter to the Hebrews (hereafter referred to as Hebrews) through the lens of an Akan understanding of personality, enabling us to appreciate Hebrews in much the same way as first-century Mediterraneans. To demonstrate this, this article discusses some relevant theories on personality in first-century Mediterranean society, as well as some concepts of personality of the Akan people of Ghana. It further discusses the portrait of the persons addressed in Hebrews through the lens of some relevant aspects of an Akan concept of personality.

AbstractThe Akan people of Ghana have concepts of ethnicity and social identity which are similar to those found in the Mediterranean world, which find expression in the issues addressed in the letter to the Hebrews. This similarity makes the reading of Hebrews in light of Akan ethnicity and social identity possible, giving one the expected meaning from the perspective of those concepts as within the original context of the audience. This article therefore discusses some theories on ethnicity and social identity as well as the Akan people of Ghana and their concepts of ethnicity and social identity. It further explains the social context of the letter of Hebrews against which Hebrews is then read in light of Akan ethnicity and social identity. The focus of this reading is on how the ethnic identity of the readers presented in Hebrews enhances the social identity of the readers and provides the means by which the author’s appeal to his readers for their faithfulness to God becomes meaningful and urgent.

AbstractThis book demonstrates that because blood sanctifies, consecrates and purifies, the Greek word for blood provided the best expression for the unique role of Christ as self-sacrificing High Priest in the Epistle to the Hebrews.

AbstractThis bibliography is an updated version of a listing which was first published in 1993. The present version is an attempt to list all known works of biblical interpretation produced by Africans, for Africa, or about African interpretation. Included in this version is a listing of book reviews and abstracts which have appeared in various publications describing many of the works listed here. The listing of reviews and abstracts may prove to be especially helpful in cases where it is difficult to aquire a copy of the original essay or book. Although this work has the purpose of being comprehensive, it is probable that I have missed numerous items which should be included in this list. I wish to apologize to any whose works have escaped my attention. The bibliography is divided into five sections. Section one lists bibliographical sources. Some of these sources are periodical publications which should be consulted for future contributions to the growing corpus of works of African exegesis. Although there are few annotations in other parts of the bibliography, this section is quite thoroughly annotated. The second section is entitled "Studies of the Use of the Bible in Africa / Hermeneutics." Works in this section elucidate various aspects of biblical interpretation in Africa, especially the relationship between culture and interpretation. The third section lists works on "Africa and Africans in the Bible." Since this division of the bibliography deals with texts which have received extensive treatment from non-Africans, many more works could have been listed I have included only those publications written by Africans (including Africans of the 'diaspora') and any others who focus on the 'Africanness' of the texts in question. The section on "Exegetical and Thematic Studies" is the longest. It includes any essay or book which does not fit into another category of the bibliography and which has a biblical passage or theme as its primary focus. Section five lists works which focus on the special subject of "Bible Translation in Africa." Sections six and seven list homiletical/devotional materials and educational materials respectively. Since many of these works are locally published these sections are probably the least comprehensive. It is important to note them here, however, since they give important evidence of the ways in which ordinary Africans understand and use the Bible. The final section is on "South African Exegesis." The history Christianity in South Africa has given rise to particular issues and concerns and it was felt best to keep most of these South African materials in a separate section. This section is not hermetically sealed, however, and some works from South Africa can be found in other divisions of the bibliography. I would like to thank the many people who have helped me in what has become a decade long search for material. In Kenya, the Rev. Johan Beks, Mr. Alfred Wetindi, the Rev. Sammy Githuku, and the Rt.

AbstractThis article argues that the challenge and need for relevant ministry models is critical for effective Christian ministry and pastoral ministry as practical life ministry. It establishes an Adamic Christological model as a paradigm that provides a practical effective ministerial approach in Africa, particularly within the context of pastoral care and healing. This framework reveals Christ’s complete identification with African Christians in their contextual sufferings as the New Adam without compromising authentic gospel reality. In employing the Adamic Christological framework as the anchor for African pastoral and healing ministry, a model for African Christians’ daily response to their various contextual sufferings is constructed. This responsive model bridges the gap between the ascension of Christ and the interim period of Christianity by instituting God’s ongoing personal presence in believers’ suffering through the Holy Spirit (pneumatology) as an encouraging and comforting reality that should enable Christians to cope in their suffering. It is argued that this Adamic Christological framework provides a practical theological model that contributes to healing and hope in pastoral care through practical knowing that impacts and imparts meaning in life.

AbstractThis essay demonstrates that matters of social disparity, stemming from colonization, within a South African context can be addressed by a social-scientific reading of Hebrews 13:11-14. Social-scientific criticism is concerned with laying bare the cultural and social influences upon a text in the ancient world. It is a hermeneutical approach that brings the ancient and the contemporary into dialogue by providing a pool of shared presuppositions that enhance the apprehension of meaning, while safeguarding the modern reader from the merely subjective. This article's central thesis advances a tension in the understanding of the Christ who suffered "outside the camp" and the social reengineering that results in the communities born of his crucifixion. Like the movement from Leviticus 16 to Hebrews 13:11-14' a movement from Hebrews 13:11-14 to modern South African society is qualified, presenting redemptive parallels in a continuum that ultimately addresses South African social ills when "outside the camp" is read from a postcolonial vantage point.

AbstractAccording to the book of Hebrews, the locus of Jesus’ intercession is found in his role as a high priest. Yet neither the Levitical high priest nor Melchizedek, the prototype after which Jesus’ priestly function is modelled, interceded in a strict sense of the word. In a context where prayer is seen as an activity that pertains to the purview of the weak or needy, how then does one conceive of Jesus’ intercession as portrayed in Hebrews 7:25? In addition, does it not seem rather incongruous that Jesus at the height (right hand) of power should still be found to be interceding? It raises some theological questions as to the subordinate role of the exalted Christ. This stands in sharp relief to other passages in the New Testament that have used the same background text, Psalm 110, to advance the motif of a triumphant Jesus. The contention of this article is that in addition to Psalm 110 that is explicitly cited and alluded to in the letter to the Hebrews, the servant’s song in Isaiah 52:13–53:12 stands behind the high priest motif in Hebrews. The explication of the twin role of Jesus as an intercessor and as an ‘atoner’ for the sins of the people coheres in the servant’s song. The article submits that Jesus’ intercession is indeed a continuation of his vicarious interposition whereby he takes the weakness of the people upon himself and stands in their stead.

AbstractFrom an African perspective the Jesus presented in Hebrews is a proto-ancestor. The article first considers the following characterizations of Jesus in Hebrews: the anthropological Jesus, the divine Jesus, the priestly Jesus, the soteriological Jesus, and the eschatological Jesus. Next it considers the symbolic language of Hebrews. Finally it discusses the relevance of the Christology of Hebrews for Africa today.--C.R.M. Abstract Number: NTA45-2001-3-1859

AbstractIn this dissertation, the researcher discusses the topic: “The Communicative Power of Sacrifices: A Predominantly South African Perspective with Special Reference to the Epistle to the Hebrews”. It investigates blood sacrifices among Xhosa people, and includes some Zulu and Tsonga thoughts, as well as a few examples from elsewhere in Africa. The research findings support the fact that both animal and human blood sacrifices are still performed today. The comparison between biblical blood sacrificial rituals and African ones reveals striking similarities and a few differences. The existence of such similarities poses a pertinent question: to determine whether or not African traditional religious sacrifices, like biblical sacrifices, could also be acknowledged as originating from God. This seems indeed difficult, because such an affirmation would suggest that God has revealed Himself through African traditional religious sacrificial rituals, and would therefore call into question the unique and exclusive biblical claim to revelation. Neyrey’s (2005) model of benefactor-client, benefactor-patron has been instrumental in illustrating the mutually influential communication and exchange existing between deities and their worshippers. In order to obtain benefactions from superiors, subordinates have to use inducement and influence - inducement has to do with all sorts of gifts and services, while influence refers to reasons for doing what one does, hence requests, petitions and the like. In religious terms, inducement is called sacrifice, and influence is called prayer. The intensification of the materialisation of anticipated benefits by worshippers entails the multiplication of interactive contact through blood sacrificial rituals, as well as the strengthening of ties between deities and their worshippers, creating a seemingly unbreakable bond. The results of this study’s qualitative, empirical research in Gauteng, Kwazulu-Natal and North West provinces have substantiated the above ideas. In the Epistle to the Hebrews, the communicative power of the blood sacrifice of Jesus provided worshippers with eternal salvation, forgiveness of sins and the removal of guilt feelings. Unlike Old Testament animal blood sacrifices, Jesus’ once and for all blood sacrifice has communicated powers for soteriological, psychological and sociological benefits. This superior power should be scholarly defended through amicable dialogue.

AbstractCet article expose de manière succincte le sens de Jésus « premier-né » (prōtotokos) en Hébreux 1.6, avant d’expliquer le phénomène culturel du « frère aîné » dans beaucoup de cultures de l’Afrique subsaharienne. Il examine ensuite de front les avantages potentiels et les limites de l’emploi de ce concept pour communiquer le sens biblique de Christ premier-né tel qu’il est présenté dans l’Épître aux Hébreux. L’auteur espère ainsi promouvoir l’explication de la doctrine chrétienne « en langue africaine », pour l’édification de l’Église en Afrique, tout en facilitant une meilleure compréhension christologique de la part des Nord-Américains comme lui-même. Cet article intègre les disciplines suivantes : études du Nouveau Testament, herméneutique, théologie biblique, anthropologie, études religieuses, pédagogie, communication interculturelle et missiologie. L’objectif est de proposer des principes sains d’interprétation biblique, ainsi que de contextualisation attentive et juste de la doctrine biblique, à la fois dans son exposition et dans son application pastorale. Il s’agit d’un exemple visant à encourager explicitement à l’emploi du potentiel des enseignants et autres ministres chrétiens expatriés, en tant qu’apprentis culturels, pour transmettre des idées et approches nouvelles aux divers membres du corps de Christ mondial.

AbstractThis article succinctly exposits the meaning of Jesus as “firstborn” (prototokos) in Hebrews 1:6 before explaining the cultural phenomenon of “eldest brother” found in many sub-Saharan African cultures. It then examines both the potential benefits and liabilities of using that concept for communicating the biblical meaning of Christ as firstborn in Hebrews. In so doing, the author hopes to promote the explication of Christian doctrine in “the language of Africa” for the edification of the church there and, at the same time, facilitate greater understanding of Christology on the part of North Americans like himself. The article integrates the disciplines of New Testament studies, hermeneutics, Biblical Theology, anthropology, religious studies, pedagogy, inter-cultural communication, and missiology. It aims to model sound principles of biblical interpretation as well as the careful and appropriate contextualization of biblical doctrine in both the way it is explained and pastorally applied. It both exemplifies and explicitly encourages the potential that expat Christians teachers and other ministers have, as cultural learners, to mediate understanding and insight among various members of the global body of Christ.

AbstractAfter an overview of Hebrews, the article discusses the angelomorphic Christology of Heb 1:4--2:18, the notion of principal angels as mediators, and Jesus' superiority over such angels. Next it treats ancestors in Africa with reference to their ubiquity, and status as mediators (directly and indirectly). Then it suggests that what needs to be made sense of in the Christology of Hebrews and communicated in the African context is Jesus as the definitive mediator.--C.R.M. Abstract Number: NTA53-2009-1-429

AbstractAfrican theology was spawned in response to yearnings for theological independence, and desires to theologize in dialogue with African cosmologies; these practical elements still remain today the raison d'etre, and are definitive of, African theology. This background disguises a cardinal goal of African theology: to build and sustain authentic African Christian communities in faith, ethos and worship. Because the Bible is a witness to Christianity's primal events and traditions which are considered to be definitive of the identity and self-understanding of Christianity (ever since) and, consequently, integral to its faith, ethos and worship, its usage in African theology is imperative if it wishes to fulfil this goal. To show one of the ways the aforesaid could be done, this thesis uses the Bible to formulate an African theology on ancestors by interpreting a section of it theologically. Such a theology could help define the relationship between African Christianity and ancestors. More specifically, the Christology of the book of Hebrews is interpreted theologically and related to typology, with the result that Jesus is understood not only as superior to Jewish mediatorial figures of angels, Moses and the Aaronic high priests, but, also, as the definitive mediator to whom the Jewish mediatorial figures point. Subsequently, this Christology of Hebrews is 'transferred' to Hebrews' contemporary context in Africa by means of a theological re-interpretation based on typology (due to the similarities between the Jewish mediatorial figures and African ones), resulting in the view that Jesus, as the definitive mediator in Africa, is the greatest ancestor. The thesis goes on to argue that when this Christology of Hebrews in Africa ('Jesus the greatest ancestor') is applied to African Christianity, ancestors can, firstly, be absorbed into an African Christian consciousness as a work of God pointing to Christ, i.e., as types of Christ. Secondly, ancestors can be perceived to be displaced by Jesus the definitive mediator to whom, foreshadowing as types, they must give way now. Finally, and in consequence, ancestors have to be abandoned now, specifically as objects of religious cultic practice, i.e., as mediators. The resultant effect of this African theology based on Hebrews' Christology on African Christians is that ancestors are absorbed into their Christian consciousness while allowing for an authentic belief in Jesus' unique and ultimate significance as the definitive mediator between humans and God.

AbstractThe ‘law’ in the book of Hebrews is seen to relate to Christ in a variety of intriguing ways: almost simultaneously the ‘law’ anticipates, illuminates, is fulfilled and made redundant in Christ- the center of the gospel. This paper will argue that it is possible to conceive of some aspects of Africa’s religious heritage (still a force to reckon with in Africa) as being in the same kind of relationship [to Christ, and in consequence, will also consider the missiological and pastoral implications that emanate from such a conception for the Church in Africa

AbstractIn this paper, I illustrate that there has been a neglect to consider what Hebrews has to say on Jesus’ temptations in studies on the temptations of Jesus. I therefore conduct an exegesis of Hebrews, whereby I argue that in the epistle, the purpose of Jesus’ temptations is understood as designed to enable fully his priestly role of intercession for those in temptation whom he represents before God. Such an anthropocentric understanding of the purpose of Jesus’ temptations makes them highly devotional in their application as I demonstrate in applying them to the experiences of the Baganda Christian martyrs of the 19th century, with the edification of Uganda Martyrs’ Seminerians in view.

AbstractIN THIS CHAPTER I classify ecclesiological studies, against which I briefly survey African ecclesiological scholarship. From this survey I show that, relative to ecclesiological studies elsewhere, there is a paucity of literature on ecclesiology within African scholarship. I argue that this paucity puts African Christianity at a disadvantage in the quest of African Christians to be simultaneously African and biblical, thereby embodying an African biblical Christianity. In an effort, therefore, to contribute to African ecclesiological scholarship, I offer a conceptual ecclesiology drawn from Hebrews in which the church is understood as a community approaching God, in Christ, in his heavenly dwelling (the heavenly Mount Zion) to offer him, through the same Christ, prayers and immaterial sacrifices, and to live in obedience to him en route to partaking in the coming fullness of his presence and kingdom. This fullness will result in the realization of God’s purposes for creating the world. I wish to propose from Hebrews a biblical-theological ecclesiology that is at home in African Christianity. But since the subject of ecclesiology is vast I will begin my paper by classifying academic discourse on ecclesiology, and within that classification give an overview of ecclesiological studies in Africa. This overview will support the view that, although all types of ecclesiological study are found in Africa, more ecclesiological studies from Africa are needed, especially in the area of conceptual ecclesiologies, if the quest for an authentic but biblical African Christianity is to be achieved.

AbstractHebrews can be particularly significant for the development of African theology by providing a model for African theological reflection. After an overview of the rhetoric of Hebrews, the article discusses how Hebrews engages the Aaronic priesthood in comparison with the priesthood of Jesus, and draws lessons (paradigms) that African theologians can use to engage their own religio-cultural context.--D.J.H. Abstract Number: NTA50-2006-1-404

AbstractThe practice of sacrifices to the ancestors is still prevalent among some African Christians and it is inspired by various factors such as religious considerations or political aspirations through African renaissance. Furthermore, scholars argue as to whether this practice of sacrifices to the ancestors is Biblical or not. This article aims to determine that, from Hebrews, the demise of Old Testament sacrifices brings an end to ancestral sacrifice.

AbstractThe 'religious' or 'philosophical' background of Hebrews has often been called a riddle. Several attempts have been made to unravel this riddle with various suggestions for Hebrews' background, including Platonism, Philo or Middle-Platonism, the Qumran community, Gnosticism, Jewish Apocalypticism. Hebrews, however, shares the thought-patterns of not one but a number of contemporary movements and traditions. The overriding concern of and reason for Hebrews' employment of these traditions is considered, with the suggestion that the Christian church of today should do likewise.

AbstractSince its emergence a few years ago, postcolonial biblical criticism has witnessed swift expansion and development in Biblical Studies. This critical approach has been increasingly applied to biblical texts as well as modern and postmodern interpretations and interpreters of these texts, yielding an ever-growing body of dissertations, scholarly articles, and volumes. In the process, this approach has become increasingly sophisticated as well in matters of method and theory. This Postcolonial Commentary on the New Testament Writings represents a critical benchmark in postcolonial biblical criticism. Indeed, the Commentary stands as the most comprehensive application to date of postcolonial criticism to the biblical texts, with its focus on the entire corpus of the New Testament. It places the reality and ramifications of imperial-colonial frameworks and relations at the centre of biblical criticism. The various entries pursue their analysis across a broad range of concerns and through a number of different approaches. They show, among other things, how texts and interpretations construct and/or relate to their respective imperial-colonial contexts; foreground literary, rhetorical, and ideological marks of coloniality and postcoloniality in both texts and interpretations; reveal how postcolonial reading strategies disrupt and destabilize hegemonic biblical criticism; and engage in critical dialogue with the visions and projects identified in texts as well as in interpretations. Toward this end, the Commentary has recourse to a highly distinguished and diversified roster of scholars, making this a definite point of reference for years to come.

AbstractThis paper examines the relationship between violence and human dignity in a religious context where sacrifice, even if only at discursive level, is common. The New Testament has two direct references to Gen 22, known as the Aqedah (binding of Isaac), in Heb 11:17-19 and Jas 2:23, but possibly also various other allusions to the Aqedah. In both direct references, and in line with the biblical and most of the Christian (and also Jewish and Islam) tradition, the Aqedah is taken as positive indication of Abraham’s faith. A brief investigation of the reception of the Aqedah in the New Testament, leads to the consideration of its wider reach, particularly to what extent sacrifice generally informs the relationship between violence and human dignity in the New Testament. In doing so, the explicit and implicit consequences of this narrative and sacrificial practices are shown to be multi-fold, wide-ranging and ambiguous.

AbstractThe contributors to this volume offer a bold re-reading of Hebrews and 1 Peter from the perspective of the Global South. The chapters provide enriching new hermeneutical and theological insights, revealing facets of the text that may not at first be apparent to readers within a Eurocentric context. The volume is thus able to explore topics ranging from the authorship of Hebrews in the Ethiopian Orthodox tradition and the Batak reading of Christus Victor, to a Xhosa perception of the solidarity and sacrifice of Jesus, and intercultural readings of Christian identity in the context of persecution. With an introduction and final response by scholars from the Global North, this volume encourages awareness of how the Global South contributes to world Christianity.

AbstractThe writer of Hebrews draws an analogy to athletic competition in exhorting his audience to imitate Christ's example of enduring suffering and death. The analogy to athletic competition is rhetorically significant because of the manner in which it evokes knowledge of values and ideals associated with a prominent social arena and cultural institution of the Mediterranean world. The Hebrews audience is expected to "see" points of similarity between Greek athletic games and the way of life to which they are called. The "contest" to which the Hebrews audience is called differs from those common in Greek athletic games with respect to the nature of the struggle. What the two contests share in common is the expectation of contestants to demonstrate fearlessness in the face of death. Fearlessness in the face of death is thus regarded as a virtue, and those who publicly embody it receive special honour and become models to be imitated. The athletic analogy in Hebrews unifies the exhortation of 12:1-13.

AbstractThis study investigates the explicit quotation from Exodus 25:40 in Hebrews 8:5 where the motif of the earthly sanctuary, understood to be modelled on that of the heavenly sanctuary in some circles of early Judaism and early Christianity, is to be found. Hebrews' application and interpretation of Exodus 25:40 - in light of the terms u(po/deigma [example or plan or copy] (tu/poj [model or design or archetype] by Philo) and skia/ [shadow] - is studied within the context of Hebrews 8:1-5. The purpose of this investigation is to explore the possible Graeco- Jewish background(s) of the 'heavenly sanctuary' motif in Hebrews 8:5, the presence of its key terminology and some of its intertextual occurrences in, amongst others, the Testament of Levi and Colossians 2:17.

AbstractThe Vorlage of the explicit quotations in Hebrews remains an unresolved matter to date – despite the fact that it is an important pre-requisite before one can attempt to investigate the function of the quotations within their NT context. The selection, origin and version of the explicit quotations is a neglected aspect of previous studies. This Quest attempted to address these matters mainly from a tradition historical and a text critical angle. It follows the ground plan of Hebrews‘ own presentation of two sets of quotations in pairs – the first set consisting of hymnic texts and the second a quotation from the Torah, which is alternated between quotations from the Psalms and from the Prophets. The investigation considers each quotation in the light of possible alternative Vorlage(n) to those of the printed versions and interacts with previously proposed hypotheses – such as the ―Testimony Book‖ hypothesis, liturgy-, homily-, and midrash hypotheses. It became clear during the course of the investigation that, although Hebrews might have known a large number of quotations from the early Jewish (DSS; Philo) and early Christian (Paul, Gospels) traditions, he also expanded on some of those and added some other (mainly the longer) quotations. The latter include, for instance, Pss 40(39), 95(94), and Jer 31(38) – often accompanied by the author‘s reworking and own midrash on the passage with ring compositional features. The quotations are almost always introduced with a verb of saying and with a large number of them being presented in combination with a reference to an existing promise of God. Regarding the Dead Sea Scrolls, there are a number of similarities between particularly 4QMidrEschat, the Hodayot and the Pesharim – documents that are representative of a hermeneutic tradition of creatively working with and interpreting OT passages. Almost all of the Torah quotations are brief and (including the quotation from Prov 3) occurred already in the works of Philo of Alexandria, mainly in his Legum allegoriae 3. Their readings agree with each other – both of them often against the LXX and MT versions, which might be an indication of another version (the ―Old Greek?‖) that was used by both. Quotations that show an overlap with the then existing NT literature at the time that Hebrews wrote, are almost exclusively to be found in Romans and 1 Corinthians. The early Christian liturgical formula of the institution of the Eucharist seemed to have played a role in at least the quotation pair Exod 24:8 (―blood‖) and Ps 40:7-9 (―body‖).

AbstractThe purpose of this paper is a humble attempt to contribute in the first place to the research on Hebrews, and secondly, to the debate on the use and interpretation of the Scriptures in Hebrews. An attempt is made to establish the possible Textvorlage which was used for the Deut 32 quotations in Heb 1:6 and 10:30. The possibility exists that this Song of Moses was used during a cultic festival in which the renewal of the covenant was celebrated. This liturgical connection with Deut 32 as well as the covenant-motif might have influenced the author when writing this document. The inclusion of the Song of Moses in the Greek psalter is probably an indication of the liturgical significance it had, a significance which ran through the history of the temple and which continued in the early church.

AbstractIn this article, the hypothesis of a possible angelomorphic christology, as addressed by the author of Hebrews, is investigated. It is argued that when Jesus was proclaimed as “Son of God”, he was probably identified by some of the early believers as an angel. Evidence of similar angelomorphic views held by certain groups in Jewish and early Christian apocalyptic circles at the time of the composition of Hebrews, is listed. The arguments in Hebrews 1 in particular are investigated against this background. It is concluded that, although no explicit polemic against a viewpoint of Jesus as an angel is found in the text, certain angelomorphic elements were applied to him.

AbstractAfter a brief survey of methods of using the OT in general in the NT, the focus of this study moves particularly to methods that were applied in using Scripture by the Auctor ad Hebraeos. The unknown author made use of a diverse range of techniques when interacting with and presenting his OT material. This includes a catena of explicit quotations, expansions on existing quotations from the tradition, a hymnic reworking of quotations, his own added commentary (midrash) on quotations, paraphrases, references and allusions. Although a large number of passages were selected by this unknown author from the early Jewish (Dead Sea Scrolls, Philo) and early Christian (Paul) traditions, it is also clear that some of these found their way into his document due to the author's own contribution. There is good reason to believe that the quotations formed the backbone, or original structure for the author's argumentation in the book of Hebrews. They are clearly being presented in two sets of 7 pairs each. The first set consists almost exclusively of hymnic texts, whereas the second set alternates consistently between a quotation pair from the Torah and a Prophet, with a quotation pair from the Torah and a Psalm.

AbstractHebrews' references and allusions to angels are investigated in the light of early Jewish apocalyptic imagery and against the backdrop of similarities with a number of aspects that possibly underlie the Qumran community. It became clear that the author of Hebrews has a complex and more developed understanding of angels. Firstly, the author presents a “high” Christology in Heb 1–2, which argues about Christ's exaltation to the right hand of God, a position as King and Judge that differs from the other “sons of God,” i.e. the angels (1:4–5). As they have inferior positions, roles and names, the angels should worship this “Firstborn” (1:6). They are made to be winds, flames of fire, servants (1:7) and messengers of God to humanity (2:2). After his temporary humiliation (2:7), Christ now rules whereas the angels are still carrying out their duties through the aeons as servants of God. Secondly, Heb 12–13 takes the reader into heaven and presents an apocalyptic glimpse of a festal gathering of earthly believers and angels in the heavenly Jerusalem, sharing in an act of cultic worship within the “congregation of the Firstborn.” Thirdly, the character of Moses as a “son of God” (Heb 3) and that of Melchizedek (Heb 7), who was perceived as the archangel Michael in some circles of early Judaism, were positioned alongside the angels by the author of Hebrews. His angelology is clearly subordinate to his Christology—a picture which becomes even clearer against the backdrop of the position of angels in the early Jewish apocalyptic world. Fourthly, Christian hospitality is based on the argument that those entertained might even be angels. The appeal is rooted in the belief of the visitation of angels amongst humans in an anthropomorphic form which makes them unrecognizable to humans. This argument completes the circle of relations between Christ, the angels and humans in Hebrews: Christ occupies the ultimate position in heaven and the angels are subordinate to him. Angels are nonetheless of a higher rank than humans, being the messengers of God.

AbstractI will concentrate only on the two so-called “Jesus sayings”, both of which are completely constructed from quotations from Scripture. The primary purpose of this presentation is to try and establish the possible Vorlageunderlying the quotations of these “sayings”. From this some indication may hopefully be found on how the writer used and interpreted Scripture within the context of these two passages, which in turn may throw some light on Hebrews’ Christology. These insights may then further contribute to a better understanding of the “pictures of Jesus” as drawn by the early Christians.

AbstractThe unknown author of Hebrews uses the hapax legomenon θεράπων in his reference to Moses as a “servant” when he contrasts Moses with Jesus in Heb 3:1-6. He states that Moses was faithful as a servant (θεράπων) in God’s house, whereas Christ is faithful as a son over God’s house. Why did the author of Hebrews choose this particular term? Through a study of the use of θεράπων in the literature from antiquity – specifically the cultic and prophetic elements associated with the term – it might be concluded that the author of Hebrews deliberately employs this term for Moses in order to depict him as a religious or temple servant, as a priest in the service of Christ, the “Son”.

AbstractPs 102(101) is only quoted explicitly in Heb 1:10-12 in the whole of the corpus of known early Jewish and early Christian literature. It is a complex Psalm, containing an individual's lament who grieves for Zion, but ends in a song of praise about the unchangeableness of God. It is especially the LXX that opens up the possibility for a Christological interpretation in Hebrews - principally with its inclusion of kulrio∼ of which the Hebrew equivalent lacks in the Hebrew texts. There are furthermore elements in Ps 102(101):13-21 that were probably taken as references to Christ: his enthronement, the liberation from fear and death, the reference to this ''to be written down for a future generation,'' and the renewal of Zion. Ps 104(103) was probably used during the Jewish synagogue liturgies on Friday evenings and Sabbath mornings. In the early Christian period, Ps 104(103) was traditionally used on Ascension Day from the earliest days of the Christian Church. It is quoted in Heb 1:7, but is nowhere else quoted or alluded to in the NT. The idea derived from the quotation of Ps 104(103):4, regarding the submission of the spirits (angels) to Christ, is picked up again in the conclusion to the catena of Heb 1. They are merely liturgical spirits in the service of God (Heb 1:14).

AbstractThis contribution explores the occurrence of Ps 2:7 in Heb 1:5 and 5:5 on three levels, namely on a tradition-historical, a text-critical and a hermeneutical level. Its purpose is to trace particularly the origin and text form of Ps 2:7 in Hebrews. On the traditional-historical level, the importance of Ps 2 in the early Jewish and Christian traditions and the existing combination of Ps 2 + 2Sam 7 in 4Q174 [4QFlor] and in Heb 1:5-6 is discussed, as well as the combination of Ps 2 + Ps 110(109):4 in Heb 5:5. It is assumed and confirmed that the author of Hebrews knew this quotation via the early Jewish and Christian traditions. The author does not quote here from a so-called "Testimony Book". On the text-critical level, the intra- and inter-textual readings are compared with each other. All readings are in agreement with each other. Some brief remarks are finally made on the hermeneutical level regarding the function and interpretation of the quotation in its new contexts in Heb 1:5 and 5:5. It takes a prominent position in Hebrews and is applied in terms of the exalted Jesus.

AbstractThe following observations relate only to one of the approximately30 explicit quotations to be found in H ebrews and is part of abroader project on the nature of the Vorlage of these quotations. Thefocus in this investigation is more of a text critical than a hermeneu-tical nature. It is rather on establishing the origin and te xt form ofthe text used by the unknown author of H ebrews than on the inter-pretation of the quotation itse lf w ithin the broader c ontext. Regar-ding the origin of the quotation from Ps 8:5-7 in Heb 2:6-8, it isclear from the investigation that the author of H ebrews probablyknew the quotation already via the tradition, but that he quoted alonger section and that som e conscious changes were made duringthe process of his applic ation and re-interpretation of the quotationin its ne w context. The link with P s 110(109):1 was already madeprior to H ebrews. The author did not share a te stimony book withPaul for this combination, but knew the combination either via Paulor independently from Paul v ia the tradition. Regarding the textform of the quotation, it becomes clear that it c losely resembles thereading of our reconstructed LXX.

AbstractThe important contribution that the Dead Sea Scrolls (DSS) hold for New Testament studies is probably most evident in Ad Hebraeos. This contribution seeks to present an overview of relevant extant DSS fragments available for an investigation of the Old Testament explicit quotations and motifs in the book of Hebrews. A large number of the explicit quotations in Hebrews were already alluded to, or even quoted, in some of the DSS. The DSS are of great importance for the study of the explicit quotations in Ad Hebraeos in at least four areas, namely in terms of its text-critical value, the hermeneutical methods employed in both the DSS and Hebrews, theological themes and motifs that surface in both works, and the socio-religious background in which these quotations are embedded. After these four areas are briefly explored, this contribution concludes, among others, that one can cautiously imagine a similar Jewish sectarian matrix from which certain Christian converts might have come – such as the author of Hebrews himself.

AbstractSeveral common motifs and linguistic similarities between the books of the Maccabees and the book of Hebrews were noted in the past by scholars in random remarks and ad hoc statements. These relations and similarities deserve further investigation. It is therefore the intention of this paper to compare the Maccabean literature and Hebrews with each other in order to present a brief synopsis of a few selected motifs. Some prominent common motifs that will receive attention include the Abrahamic promise and the Aqedah, priests with royal functions, faith heroes and endurance, instruction of the Scriptures, and the Canticum Mosis. It is hoped that this comparison of common motifs will result in first a closer understanding of whether the unknown author of Hebrews was familiar with the books of the Maccabees, and secondly a better understanding of the provenance of Hebrews in particular.

AbstractThis contribution explores the presence of Ps 118(117) in Hebrews 13. Being part of the Hallel and with its pointers to the Jewish festivals, it possibly points in a liturgical direction. This inevitably raises the question about the Vorlage that the author might have used for his quotation. Looking at the tradition-historical aspects, the text critical aspects and the hermeneutical aspects of the quotation from Ps 118(117):6 within Hebrews 13, the possibilities regarding the MT, the LXX, other possible sources from early Judaism and early Christianity, as well as the option of possible liturgical origins, are being investigated.

AbstractThe question of the Vorlage of the Melchizedek phrases in Heb 7.1–4 is closely intertwined with the tradition history on Melchizedek. Each tradition contains its own specific elements. By comparing these elements with those as listed by the author of Hebrews, it is hoped to come closer to the specific (text) tradition(s) used by the unknown author for his quoted phrases in Heb 7. The investigation shows that there is little doubt that some Greek version of Gen 14.17–20 lies behind Heb 7.1–2. The situation is different, though, in Heb 7.3. Some possibilities are explored. A final overview of the list of elements shows an interesting structure employed by the author.

Abstract"Gert Steyn has given us, not only a very useful tool for scholarly NT/LXX studies, buta map to follow in the process." -- Tom Galey, Midwestern Baptist Theological Seminary, Midwestern Journal of Theology (Fall 2012 Vol. 11 No. 2) The assumed LXX Vorlage of the explicit quotations in Hebrews remains unresolved to date - despite the fact that it is an important pre-requisite before one can attempt to investigate the function of these quotations within their NT context. The selection, origin and version of the explicit quotations are greatly neglected aspects in previous studies. This quest attempts to address these matters from a tradition historical and a text critical angle. It follows the ground plan of Hebrews' own presentation of two sets of quotations that are listed in pairs: the first consisting mainly of hymnic texts and the second consisting of quotations from the Torah that are alternated with quotations from the Psalms and the Prophets. The investigation considers each quotation in the light of possible alternative Vorlage(n) to those of the printed versions and interacts with previously proposed hypotheses, such as the Testimony Book, liturgy, homily, and midrash hypotheses. It became clear that, although Hebrews might have known a large number of quotations from the early Jewish and early Christian traditions, he also expanded on some and added some longer quotations. The author himself was responsible for the majority of the combinations of the quotations, although there are traces of the existence of exegetical traditions that combined particular passages prior to his time. The use of Psalms, Odes, hymnic reworkings and compositions of his quoted texts all testify to an interesting inclination towards hymnic tendencies. The study concludes that so-called differences between Hebrews and the LXX could be explained in the light of an alternative Vorlage where the readings of the quotations seem to be closer to an Egyptian text tradition, but also to the author's own creative hand.

AbstractThe contributors to this volume offer a bold re-reading of Hebrews and 1 Peter from the perspective of the Global South. The chapters provide enriching new hermeneutical and theological insights, revealing facets of the text that may not at first be apparent to readers within a Eurocentric context. The volume is thus able to explore topics ranging from the authorship of Hebrews in the Ethiopian Orthodox tradition and the Batak reading of Christus Victor, to a Xhosa perception of the solidarity and sacrifice of Jesus, and intercultural readings of Christian identity in the context of persecution. With an introduction and final response by scholars from the Global North, this volume encourages awareness of how the Global South contributes to world Christianity.

AbstractGaining New Insights from HebrewsGod's interactions with Israel were a foreshadowing of the perfect reality in the person of Jesus: absolutely God and absolutely human. Jesus came to earth to establish his kingdom and all that God had initiated in the old covenant. There is a continuity of theological understanding as we move from the Old Testament to the letter sent to the Christians in Rome.The discussion on the theology of mission in the New Testament usually focuses on Jesus and Paul, with minimal attention given to the General Epistles. However, Reading Hebrews Missiologically tries to fill that gap and focuses on the theology of mission in the book of Hebrews and fleshes out the unique contribution it has to the discussion of a New Testament theology of mission. The twelve contributors-from various theological, geographical, and missiological contexts-explore the missionary motive, the missionary message, and the missionary method of the Epistle to the Hebrews.All Scripture can be read missiologically, and the letter to the Hebrews, with its emphasis on the supremacy of Christ, is no exception. We pray that this book will inspire fresh approaches to practical mission in the world today.

AbstractThe growth of the church in the Continent of Africa is at an exciting stage. The current estimate is that by 2050 “forty percent of the world’s Christian population will live in Sub-Saharan Africa.” The theological and missiological contribution

AbstractScholars have proposed several atonement theories to describe what Christ has achieved through the incarnation, particularly through his death—Recapitulation, Example, Moral Influence, Ransom, Christus Victor, Penal Substitution, and Government theories. However, the discussion of atonement theories reveals that scholars favour and advocate for one theory. The Christus Victor and Penal Substitutionary atonement theories are often pitted against each other. This article examines Hebrews 2:14–18, using a historical, grammatical, and literary method. The passage depicts Jesus’s sacrificial death for the sins of God’s people and his victory over the devil and death through his incarnation. Contrary to the common tendency of scholars to pit the Christus Victor model and Christ’s atoning substitution against each other, in the present pericope, the author of Hebrews illustrates the integration of Christus Victor and substitutionary atonement theories as complementary aspects of Jesus’s incarnation. The article also showcases the integration of victory and sacrifice in African Christian songs that perceive Jesus as a victorious High Priest who died as a substitute and freed his people from the domination of the devil and death. The article proposes that the Christus Victor and Penal Substitutionary atonement models are not mutually exclusive but should be understood synergistically.

AbstractAlthough modern scholarship on Hebrews is in agreement that Paul did not write Hebrews, the Andemta Commentary (AC) states otherwise. The Andemta Commentary is an Ethiopian interpretive tradition that comments on biblical texts and patristic writings. The commentary deals with introductory matters, like authorship, reasons for the composition of a given bible book, content and canonicity. According to the Andemta Commentary, Paul has penned fourteen epistles, the fourteenth being the Epistle to the Hebrews. And from the outset, the commentary states: “The reason the apostle wrote the book to the Hebrews is because of several issues.” The commentary offers several reasons why Paul wrote the epistle to the Hebrews and why Paul intentionally left out his name from his fourteenth epistle. This chapter will primarily deal with the Ethiopic (Ge’ez) and Amharic introduction of the commentary on Hebrews. Instead of applying a critical interrogation of the introduction of the AC tradition, my approach will be descriptive. The aim of this chapter is to underline that Pauline authorship of Hebrews is not as settled as Western scholarship on Hebrews tends to assume.

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AbstractHebrews explicates that Jesus is an interceding high priest in heaven. His heavenly intercession is a continuation of his high priestly intercession on earth, couched in his sacrificial offering "in the days of his flesh," and his current intercession for God's people is vocal, real, and efficacious.

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AbstractDr. Abeneazer Urga (Ethiopia) examines the conception of humanity in African Traditional Religions (ATRs), contrasting their anthropocentric worldview with the biblical, theocentric emphasis found in Hebrews 2. Through critical engagement with African anthropology, Western philosophy, and Christian theology, Abeneazer highlights both the strengths and shortcomings of ATRs—particularly their focus on community, Ubuntu, and the nature of humanity as both physical and spiritual. This presentation is from Theo Global East Africa.

AbstractGaining New Insights from HebrewsGod's interactions with Israel were a foreshadowing of the perfect reality in the person of Jesus: absolutely God and absolutely human. Jesus came to earth to establish his kingdom and all that God had initiated in the old covenant. There is a continuity of theological understanding as we move from the Old Testament to the letter sent to the Christians in Rome.The discussion on the theology of mission in the New Testament usually focuses on Jesus and Paul, with minimal attention given to the General Epistles. However, Reading Hebrews Missiologically tries to fill that gap and focuses on the theology of mission in the book of Hebrews and fleshes out the unique contribution it has to the discussion of a New Testament theology of mission. The twelve contributors-from various theological, geographical, and missiological contexts-explore the missionary motive, the missionary message, and the missionary method of the Epistle to the Hebrews.All Scripture can be read missiologically, and the letter to the Hebrews, with its emphasis on the supremacy of Christ, is no exception. We pray that this book will inspire fresh approaches to practical mission in the world today.

AbstractThis article scrutinises the meaning of διαθήκη in Hebrews 9:15-22. By examining the pertinent lexical and translation factors and the nature of Hellenistic wills in the light of examples taken from the Oxyrhynchus Papyrus, the writer applies these criteria to an understanding of the argument of Hebrews 9:15-22. He concludes that the word διαθήκη can there only mean 'testament' and not 'covenant'.

AbstractChristiaan Willem Hendrik van der Post (1856-1914) was a remarkable writer whose work on the life of Dutch protestant settlers constitutes an important contribution to the understanding of faith and race among the Boers in 19th century South Africa. Unlike the prevailing values of the Victorian age in England, Van der Post's book on the Voortrekker epoch, Piet Uijs or the suffering and struggle of the Voortrekkers in Natal does not in any way endorse or promote a racist outlook on colonial settlement in Africa, but instead tells a story of faith, humility, courage and the rule of law. Van der Post was a man of many talents. He contributed to the Republic of the Orange Free State as a teacher, farmer and historian. In the period before the Anglo-Boer War he established one of the largest law firms in the Free State. He always remained a Dutchman, with a calling in Africa. For many years he was the Dutch consul in the Orange Free State, based in Fauresmith, as well as a member of the “Volksraad” (Parliament) of the Orange Free State for this district and a collaborator of president Steyn. He also served as the “Volksraad's” chairman for a year. During the Boer war he became commandant of the Boer forces in the south and east of the capital Bloemfontein. Even after nearly all his men had surrendered, he continued to fight, reassembled a commando and was eventually captured in the Transvaal. Van der Post was a man of principle. After the war he only returned to the Free State when he could do so without pledging his allegiance to the British Crown. This article argues, departing from his book Piet Uijs, that Van der Post's faith was decisive for his outlook on life. In Voortrekker leader Piet Uijs he recognised similar principles: a reformed conviction that viewed life from a theocratic perspective. God was the sovereign creator to whom all men owed obedience. His Laws were right and following His guidance was commendable, even if obedience did not result in material gain or social success. His chronicle on Piet Uijs shows that faith, humility and righteousness have an intrinsic value that continue to inspire other people and subsequent generations. A true Christian leader is capable of independent judgement on the basis of the principles of God's Word. As far as these were concerned, faith was the substance of things hoped for, the evidence of things that could not be seen as yet (Hebrew 11:1). Like the heroes of faith in Paul's Epistle to the Hebrews, it may be said about the main characters of Van der Post's story that “These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth” (Hebrew 11:13, KJV). Van der Post's interpretation of this episode of the Great Trek is a far cry from the nationalistic mythmaking of later generations (e.g. Gustav Preller). Racism does not play a role in this book, and unlike his English Victorian contemporaries, Van der Post cherishes optimistic expectations of faith and ultimate civilisation for the pagan tribes of Africa. His chronicle of Piet Uijs's enterprise ends in a complete failure for the latter, yet it was nonetheless inspirational as a compass of faith, brotherly love and an unselfish commitment to the rule of law. © 2019 South African Academy for Science and the Arts. All rights reserved.

AbstractHebrews uses the words λογίων τοΰ θεοΰ to denote authoritative Divine speech. These are treated as oracles from heaven with an inherently divine quality. Hebrews' use of λογίων as such implies a divine source and this is reinforced by τοΰ θεοΰ. Both the wider and narrower context of Hebrews 5:12 show that this expression is used in a context of revelation. God reaches out and speaks. In this context God's oracles are presented as instrumental for maintaining this relationship with the divine and particularly portrayed as promoting spiritual growth and maturity. It is from this literary context, and the specific use of λογίων in Hebrews 5:12 that this article argues that the phrase τά στοιχεΐα τής άρχής τών λογίων τοΰ θεοΰ refers to the very elementary knowledge, or basic understanding of the "Word of God" or his collective "Oracles". Even the practice of these Oracle-basics is considered potentially life-changing and spiritually empowering by the author of Hebrews. Knowledge of God's revelation, even a thirst for more, is presented as a basic requirement for Christian life.

AbstractThe contextual function of Hebrews 13:8. In this article the contextual function of Hebrews 13:8 is investigated. This verse is rather enigmatic as regards its meaning and contextual function. Scholars usually find that verse 8 combines with the immediately preceding and following verses, that is, verses 7 and 9, but the rest of the chapter is seldom brought into play. This article attempts to address this deficiency. It is proposed that verse 8 plays the following role in Chapter 13: It supports the teaching and life of the spiritual leaders, counteracts false teachings, provides stability for the readers’ pilgrimage in this life, and serves as the Christological basis of the community’s worship.