AbstractHere is a short video showing the site pre-renovations. Jeremiah Center, Congo

AbstractA. argues that the translation "eunuch" of the term sārîs in Jer 38:7 is not consistent with Ebed-Melech's place as a worshiper in the congregation of Israel (cf. Jer 39:15-18; Deut 23:1; Lev 21:17-21). He notes the residence of Nathan-Melech, a sārîs, in the Temple compound (2 Kgs 23:11) and the marital status of Potiphar, also called a sārîs (Gen 37:36; 39:1). Such texts indicate a very high status for a sārîs, thereby giving Ebed-Melech an important role at Zedekiah's court. The persistence of the translation "eunuch" and the relegation of his role to keeper of the harem stems from Eurocentric prejudice against people of African descent. Ebed-Melech exemplifies moral courage and compassion. African Christian leaders must bring out the best in civil authorities, particularly in African contexts where there is no sanctity of life and the innocent suffer in prison while no one seems to care. [Abstracted by: John W. Hilber] Abstract Number: OTA28-2005-FEB-344

AbstractGenerally, there are three types of protest, namely prophetic, political and sacramental protests. The prophetic protest has to do with various prophets protesting against nations, kings and policies of the government. Political protests have to do with various groups of people protesting against government policies of oppression. Protest by a group of people of certain faith against the evil that is perpetrated by governments or other authorities is known as sacramental protest. This article is about an individual called Ebed-Melech who protested against the wicked act of King Zedekiah and his princes. The article discusses how Ebed-Melech’s protest, just as the prophetic, political and sacramental protest, can become a model for modern protests all over the world. This article insists that Ebed-Melech’s courage, concern for justice, love, kindness and compassion makes him suitable to be a model for prophetic, political and sacramental protests in the modern world. The Ebed-Melech protest is an example of individual responsibility in the modern world that is filled with injustice.

AbstractThis paper examines the meaning and importance of Jeremiah 13:23 critically. The author argues that one of the greatest prophets of ancient Israel, having been familiar with the military might, wisdom and vastness of their African territories does not despise black African people but uses them as standards against which to evaluate Israel in Jeremiah 13:23 as did other biblical passages (Amos 9:7; Is 17:3, 11-15; 30:1-2; 31:1-3; 45:14; Ez 27:7; Dn 11:43). The reasons for using black people and nations as standards against which to evaluate Israel are: first, their vast territories, great military might and power, wealth and wisdom (Is 19:5, 11-15; Is 45:14; Ez 27:7; Dn 11:43); second, it makes their high esteem to be boosted when these nations are cited as paradigmatic. The central theological message of Jeremiah 13:23 is to address the question of Judah's habituation of sin which leads to slavery that is irredeemable. Judah has an indelible stain and "her evil habits held her fast like bands of steel". The various English translations of Jeremiah 13:23 in different English versions of the Bible are misleading and therefore a disservice to the black race all over the world. The proper translation according to this author should have been: "Would Black Africans change their skin or the leopards their sports? So also you who have learnt to do evil could do evil."

AbstractDating back to the Biblical period, Africans have interpreted the Bible. Yehudi, an Israelite of African descent (Jr 36:1-23) read and interpreted the letter of Jeremiah to the princes and the king. The so-called Ethiopian Eunuch (Ac 8) read the Bible (the book of Isaiah) before many nations, including the Western nations, ever got possession of the pages of the Old Testament. During the post-Biblical period many African scholars such as Clement of Alexandria, Tertullian, Origen, Cyprianus of Carthage, Augustine of Hippo, Cyril of Alexandria, Athanasius of Egypt, and others read and interpreted the Bible even though their methods of interpretation were dominated by allegorical interpretation. The modern period became the most fruitful period of African interpretation. African scholars and other scholars of African descent developed a distinctive African Biblical interpretation such as African comparative and African cultural hermeneutics that became authentic African Biblical interpretation. These African cultural hermeneutical methods of interpretation include Africa and Africans in the Bible, using Africa to interpret the Old Testament and using Old Testament to interpret Africa, the Bible as power, 'reading with ordinary readers, ' and African biblio-graphical method of interpretation and others. From the above, the future of African Biblical interpretation is definitely bright if African scholars all over the world co-operate and share scholarly interest.

AbstractSince the 1980s, many Jeremianic scholars have spent much time on the study of the various contentious issues in order to resolve them. However, there has been no unanimous agreement yet. One of these contentious issues is the relationship of the prophet Jeremiah to ancient Africa and Africans which is the main focus of this article. The author of the book Jeremiah made references to Ancient Africa and Africans about 53 times in the Septuagint, and 67 times in the Masoretic Text. This indicates that the prophet Jeremiah is very familiar with ancient Africa and Africans. Using a historical–biographical and theological method of reading Jeremiah, this article examines the portrayal of ancient Africa and Africans in the book of Jeremiah. It is also part of an investigation of the African presence in the Old Testament which, to Africans, is an important moral and self–lifting scholarly exercise. It is also gratifying information in itself to know that Africa and Africans have participated in the drama of redemption which has not been recognised as such by either Eurocentric scholars or by the majority of Africentric scholars themselves. While in the Pentateuch references to Africa and Africans appear more than 577 times, in the Major Prophets there are about 180 references. What this means is that not only the author of the book of Jeremiah, but biblical authors in general are very familiar with ancient Africa and Africans, and deliberately took time to identify them. The continued recognition by scholars and non–scholars of Africa and African presence in the Bible has great implications for Christianity in Africa.

AbstractWhy are scribes accused, in Jeremiah 8:8-9, of corrupting the “tôr?h”? The article contemplates possible answers to this question against the background of what is presupposed in the Book of Jeremiah with regards to “tôr?h” and being a scribe. Does this confront one with a response triggered by the reformation of Josiah (older interpretation) or by an indication of what took place much later during the gradual combination of Torah and Nebi’im as authoritative scripture in Persian and Hellenistic times (recent interpretation)? The article distinguishes between oral common law and written statutory law, in order to rectify anachronistic interpretations of all biblical laws as statutory laws (Berman 2014). The change from oral to written law, facilitated by the scribes, caused a legitimacy crisis and can be explained against the background of a new understanding of what “word of God” or “revelation” entailed (Van der Toorn 2013).

AbstractSet against the backdrop of the Babylonian Invasion and Exile, the Book of Jeremiah represents a variety of different perspectives on how to survive imperial domination. This article explores three competing visions that can be described in terms of the tension that exists between the pro-golah group that propagated life in Babylon, the anti-golah group that saw the hope for the future back home and the group of refugees who in the aftermath of the Mizpah massacre found themselves fleeing to Egypt. In the current context of global migration, this article considers theological and ethical perspectives generated by the engagement with Jeremiah on home and homecoming in a context where there is no good option.

AbstractIn this article, I will investigate the rhetorical function of the woman in labor metaphor in Jeremiah 30-31. In Jer 30:6 the woman in labor metaphor is used to denote the extreme vulnerability people experienced in the face of disaster when it is asked why strong men have become like women bearing children. In Jer 31:7-9, the woman in labor metaphor is used to a different effect when the woman in labor metaphor is introduced in a context of restoration. Together with a group of mothers and disabled people, those in labor are included in a parade of seemingly vulnerable people called by God to lead the procession back home, serving as evidence of G od’s restorative action. Employing insights from trauma theory, gender and postcolonial criticism, this article will consider how the metaphor of a woman in labor is used to, on toe one hand, portray the suffering people experienced in the face of the Babylonian exile, and on the other hand, to denote God’s new creation that is brought about by returning the people to the land.

AbstractIn this article, I am contributing to the ongoing conversation on a feminist public theology. Drawing on examples of feminist public theologians in my own context in (South) Africa, I propose that a feminist public theology ought to deal honestly and constructively with the reality of the deep wounds and the scars caused by racism, sexism, xenophobia, and homophobia, which, if left unattended, may fester and return with a vengeance. It is also imperative that a feminist public theology continues to imagine the world to be otherwise, thus helping not only to name the injustice of the past, but also to be able to see beyond the violence to help foster values such as compassion, justice, resistance and resilience. Drawing on examples from the book of Jeremiah, I will illustrate something of my own vocation as a feminist public theologian in the context of South Africa today.

AbstractThe identity of the Queen of Heaven is obscure and will probably never be revealed. Instead of joining this debate my brief article takes as point of departure the discourse between Jeremiah and the Judahites in Jeremiah 44 : 15-24. Both parties reinvent the same history, but do so from opposing points of view. Therefore the article focuses on the Queen of Heaven as a discoursive subject and proposes that religious discourse constructed as well as effaced her. I conclude that discourse is a powerful means which determines reality : recent theological discourse should be aware of its constructive power but realise that exactly within this power lies the danger of its own deconstruction.

AbstractIn Jer 36, Jeremiah addresses a fundamental difficulty of prophecy raised by the climactic burning of his prophetic scroll by Jehoiakim on the eve of the Babylonian destruction of Judah. Would Jerusalem have been destroyed if Jehoiakim had not burnt the scroll prophesy-ing the destruction of Jerusalem? Does the unrolling of metaphor determine history? Was it God’s message of destruction presented in Jeremiah’s prophecy that made Jehoiakim do it, condemning the king, the city and its people to destruction and exile? In this article, the implications of individual words are expanded to include Jere-miah, prophecy, history and God. Finally, it seems as if the prophecy and the event prophesied are caught up in the same inescapable loop of sequence and consequence.

AbstractIt is argued that Jeremiah was a champion of Yahwism as opposed to the popular Yahwism, a form of the older religion of Canaan. In his critique of the popular Yahwism, Jeremiah makes use of a literary device, known as 'antilanguage '. Speaking from outside of the state supported structures, he needs to manipulate, even distort, the major symbols so as to win over supporters to his cause. Even the reforms of Josiah are not spared the critique of Jeremiah, who views them as intrinsically flawed.

AbstractThere is a dispute between prophets about the status of Jerusalem and its society. The Book of Isaiah, on various occasions, sees the city and its people full of shalom "peace, well-being" (Isa 26 : 3; 32 : 18). The Book of Jeremiah, on the other hand, negates such a vision and accuses colleagues announcing such a message of "deceit" (Jer 6 : 13 - 14). The book is outstanding in its focus on the grievances leading to the fall of Jerusalem; its profile is marked by calling things as they are, analyzing the roots of evil, and disclosing the broken relationship with God as one of the causes. Such acritique has consequences : Jeremiah has to suffer, more than any other colleague. Nevertheless he, too, proclaims shalom (e.g. Jer 29 : 11), but it is rooted in a new perception of an inwardly touched God who desires eagerly to bring about a change to those who have gone through hardship. This message of the Book of Jeremiah and the figure of the prophet have a bearing for South Africa : suffering, problems, injustice can all be resolved, if they are addressed in a manner similar to the way in which Jeremiah dared to speak out and to advocate God's view in his own times.

AbstractThe relationship between the Torah and the Prophets has been a matter of dispute. This article discusses the links of the Book of Jeremiah especially with the warnings in Leviticus 26 and the curses in Deuteronomy 28, but then goes on to show that it also picks up promises from the Torah and thus indicates a way to salvation. In doing so, it comes close to the Book of Isaiah. The intertextual comparison between these two prophetic books reveals that the entire Book of Isaiah may be the source for similar announcements in the Book of Jeremiah, yet also for taking a more nuanced stance. Intra-disciplinary and/or interdisciplinary implications: The literary relationship between the Torah and Prophets as well as between the Books of Isaiah and Jeremiah is seen anew from an Old Testament perspective with its dogmatic implication for a portrayal of 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.

AbstractAlthough biblical history is presented in the complex form of historical narrative and these narratives witness to a constant interchange between natural events and transcendental experience, the documents of the Old Testament must nevertheless be taken seriously as true historical records of a real encounter with history. It is not possible to distinguish 'real historical happening' from the biblical categories of narrative and mythical, or transcendental experience, because as documents of history, the texts of the Old Testament reflect the historical reality of the complex interaction of many historical forces in the process of text production as well as text reception.

AbstractA connection is often made between Lamentations and Chronicles in terms of the ancient Rabbinic tradition of Jeremianic authorship of Lamentations. Second Chronicles 35:25 is normally quoted as the instigation of this tradition, since this verse at the end of the Chronicler’s Josiah account connects Jeremiah to the singing of laments (qînôt). Recent scholarship does not attempt to settle the authorship issue in Lamentations, but rather shows how the later reception of Lamentations engages the Jeremianic theology in order to explain some difficult passages in this book. My contribution will be a comparative study in which the different modes of interacting with the Jeremianic tradition by Chronicles and the Lamentations reception will be investigated. The presence of Jeremiah as the most prominent of the classical prophets in Chronicles (in 2 Chronicles 35 and 36) will be studied in comparison with the more recent theories on the engagement of Jeremianic theology in the reception of Lamentations in Persian and later periods.

AbstractThe best way to begin my response to Yacouba Sanon's review of my book, Reading Jeremiah in Africa: Biblical Essays in Sociopolitical Imagination, is to thank him for his careful critique. He pointed out the need to address certain issues with greater care, particularly the importance of the African worldview and belief systems in biblical interpretation. eTh review also aofrds me an opportunity to clarify the hermeneutical logic behind my reading of the Bible, and in this way, to respond to Michael Blythe's (2022, 98-100) review published in Transform Journal, which says that I fell short of providing a uniquely African hermeneutic. In 2002, I was finishing my Ph.D. dissertation at the University of Natal, (now KwaZulu-Natal), after having studied for almost five years at Nairobi Evangelical Graduate School of eThology (NEGST), now Africa International University (AIU). At one point during my studies in South Africa, NEGST invited me to spend time with the faculty, to explain how my years of study at NEGST were helping me now in my Ph.D. program, and the diefrences that I perceived between the two schools. I explained that at NEGST I learned to do sound exegesis but with very little consideration for the African context, despite the motto of the school: “A school in the heart of Africa with Africa on its heart.” However, in the School of Theology at the University of Natal, I was facing the challenge of too much context and too little exegesis in biblical interpretation. I was trying to draw from these two very different academic experiences to create my own hermeneutic.

AbstractThis article focuses on a theological interpretation of Jeremiah 2:4–8 in light of the African context. This passage is typical of many in Jeremiah where the Lord laments Israel's turn away from the Lord to serve idols. Jeremiah offers a diagnosis of what went wrong with Israel, and I seek to understand how that diagnosis might provide a key for understanding Africa's own postcolonial situation. The article examines Israel and African Christianity in parallel: the historical context, the abandonment and banalization of God in contemporary times, and the resulting failed leadership that the prophetic imagination is called to address on the basis of Jeremiah's prophecy.

AbstractThis generation has witnessed a great interest in the study of the book of Jeremiah. Unfortunately, much of this scholarship is unreadable for the church and for ordinary readers because it mainly concentrates on diachronic questions, neglecting pastoral-theological and sociohistorical ones. Yet, the voices one hears in the book of Jeremiah are deeply in touch with the historical realities of the seventh-century bce as well as twenty-first-century situations of poverty, war, injustice, and corruption. The best way to accomplish such interpretation is by acknowledging the valuable tools conceived by the experts of the book of Jeremiah and using these tools in a language understandable to ordinary readers today in their varying contexts.

AbstractThe article analyses the relationship between knowledge of YHWH and the ground for true glorification both for individuals and community (society). More precisely, it discusses three things in which people or nations of this world trust and in which they glory: knowledge, power and wealth. The prophet Jeremiah offers an alternative to this view and argues that there is only one thing in which human beings and nations should glory: knowledge of YHWH. It is this knowledge, says the man from Anathot, which should guide our use of knowledge, power and wealth if we want to build a just community, which is obedient to YHWH. Otherwise, the misuse of knowledge, power and wealth can lead to suffering, destruction and even death of individuals and nations. In the context of Africa in general and the DR Congo in particular, the interpretation of this passage will have a particular focus on the question of the failure of leadership characterised by a selfish and idolatrous use of knowledge, power and wealth as opposed to the godly way of understanding the proper use of power, wisdom and wealth for the building of the nation.

Abstract'Knowledge of God' is one of the key concepts in the book of Jeremiah. This essay attempts to define its meaning. It also shows that an 'inner-intertextual' study of this concept can help (1) to demonstrate the progress of the deterioration of the relationship between YHWH and Israel, (2) to underline the unity of the first part of the book of Jeremiah, and (3) to show that the relationship between the deuteronomistic history and Jeremiah is due to the fact that the prophet's mission was not to proclaim a new message but to remind the people of their covenant responsibilities

AbstractMost of the uses of the concept שָׁלוֹס in the book of Jeremiah are negative. They are related either to the false concept of peace in Judah that was being promoted by political and religious leaders, or to the oracles of false prophets who were opposed to the ministry of Jeremiah. This essay argues that for these opponents (false prophets, political and religious leaders), the assurance of peace was mostly grounded in a false sense of security motivated by the traditions of Zion's inviolability and the election of the Davidic dynasty. However, Jeremiah himself uses the word שָׁלוֹס in 29:7 to urge the exiles of Judah in Babylon to seek the peace of the city where they have been forced to live. The hard question this article tries to address is: how could exiles seek the peace of their enemy? Jeremiah responds to the question in two ways: the exiles must first accept that they are not in Babylon because of the military power of the army of Nebucadnezzar, but because of their disobedience to the covenant. Secondly, Yahweh has not forgotten his people despite their current situation in exile. The author analyzes this passage in the context of Africa, where it is not uncommon to learn that refugees are creating problems for the cities where they live.

AbstractGod alone is the perfect ruler and his power is dependent upon none. Human beings who possess power can rightly exercise it only if they acknowledge that their power is delegated. God made it clear to the Israelites, even before they asked for a king, what such a king should be and how he should lead his people. Deuteronomy 17:14-20 sets forth a number of limitations placed upon the monarchy. The motive behind these limitations was to ensure that the Israelite king will not behave like the kings of the other nations, but that he will follow the will of God and maintain a society which is right with itself and right with God. 1 Samuel 8 warns the people of Israel against the potential danger of the establishment of kingship. More than a warning, 1 Samuel 8 can also be seen as another guideline which could hel\') the kings of Israel to realize the temptations and dangers they were going to face in the exercise of their authority. From the text of Jeremiah 22, we chose two kings of Judah: Josiah and Jehoiakim as case studies of the use of power or authority in the Israelite monarchy. Josiah understood his task as a king in terms of complying with the standard set in Deuteronomy and 1 Samuel. As a result, it went well for him and for the nation. But Jehoiakim was condemned for his failure to comply with God's standard. Because of the failure of Jehoiakim and many other kings like him, Israel was destroyed and the people ~re) of Judah were taken to exile. This means that the moral, social, economic, and religious conditions of any nation or society depend, in large part, on the kind of leadership of those in power. In the political sphere, the church in Africa has two responsibilities: (1) to teach the nation and their rulers the proper use of power and (2) to help the citizens to understand that they are responsible for the kind of government in power because their destiny is linked to the kind of leadership they have accepted to rule over them.

AbstractThis article analyses YHWH's promise to make a new covenant with Israel / Judah after the exile. Judgement has already taken place against the people of Israel because they broke the covenant with YHWH. Some of them already found themselves in exile and others were about to follow them. It was at that time that YHWH announced to his people that he would forgive them and make a new covenant with them after they had broken the first one. However, what is new in this new covenant is that YHWH himself will empower his people to 'know him' properly. This right knowledge of YHWH in the new covenant after YHWH has forgiven his people would also affect the life of the renewed community. Consequently, a forgiven and renewed community will become a community characterized by a common and shared access to knowledge and it will also become a forgiving community. In the same way, the argument in this article is that Congolese Christians, despite the particular context of war and ethnic divisions in which they are living, should always remember that they are a forgiven community. As such, they should always strive to live like a community that knows YHWH, that is, a community characterized by justice, forgiveness and the desire to live together and grow together in love and peace instead of destroying one another.

AbstractThis thesis consists of a detailed exegetical and contextual study of passages that contain the term "to know YHWH" in the book of Jeremiah. The goal of the thesis was to define the meaning of the term "to know YHWH" as Jeremiah understood it and to find out its relevance for the Church in DR Congo. The study demonstrates that the life of Judah as a nation was conditioned by the knowledge of YHWH. According to Jeremiah, to know YHWH is to recognize covenantal traditions as normative and to accept to follow them for a harmonious relationship with YHWH and with one another in the society. These covenantal traditions were rooted in YHWH's mighty acts of liberation of Israel in history, in YHWH's prerogative as the sole God of Israel, and in the necessity for Israel to establish a just society as witness of YHWH's justice, righteousness and steadfast love. Jeremiah demonstrates that it is the abandonment of this knowledge that caused the disintegration of Judah as a nation. This abandonment of the knowledge of YHWH is manifested in two areas. The first is the area of social justice (4:19-22; 5:1-6; 9:1-8; 9:22-23; 22:13-19). Several passages in Jeremiah link the lack of the knowledge of YHWH with the perversion of justice in terms of not encouraging the oppressed, not defending the cause of the fatherless, not pleading the cause of the widow, and not maintaining justice in the court. This lack of social justice is also manifested in terms of falsehood, adultery, abuse of human speech and the abuse of power by those who possess it. The second is the area of idolatry (2:4-13). The prophet Jeremiah accuses the people of Judah (Israel) of not having called upon YHWH during their time of need. Instead, they chose to go after foreign nations and their idols. In this way, they broke the covenant with YHWH and brought judgment upon the nation. For Jeremiah, the blame of the failure to know YHWH is to be placed upon the entire nation, but particularly upon two groups of people: religious and political leaders. These two groups worked for their own interest and failed to maintain a society according to the requirements set in the covenant. YHWH responded to this failure in two different ways (24:4-7; 31:31-34): he punished his people by sending them into exile, and promised to restore them. This restoration will consist of bringing Israelites back to their land, of making a new covenant with them, and of giving them a new heart that will enable them to fully know him. I used my Congolese context to understand the meaning of some passages in Jeremiah where I could not agree (or where I was not sure) with other scholars' interpretation. At the same time, the book of Jeremiah helped me to realize that it is because our Congolese Christianity (or our knowledge of YHWH) is still superficial that it has not yet been able to help us build a coherent and unified nation. This is why the DR Congo has collapsed in spite of its claim to have the largest Roman Catholic community in the continent, the world's most influential francophone Protestant movement and the continent's biggest independent Churches. This researcher argues that the crisis in DR Congo may find a solution if the Church reorganizes her ministries and views her mission as the implementation of Jesus' mission for the world: the announcement 1f the coming of the Kingdom of God with its vision of the new heaven and new earth. This vision of new earth and new heaven would lead the Church to a new understanding of our salvation in Christ as a constant restoration of our relationship with God, with one another and 'a new understandiJOl9 of our life and ministry as responsible citizens, striving to reconcile every aspect of our life as individuals and community with Christ. In this way, the work of the Holy Spirit in the life of each Christian would not be understood only in terms of leading us to heaven but also as the power that enables us to transform our society now and here.

AbstractDefault Description

AbstractThe landmark Africa Bible Commentary compiled the wisdom of over seventy African scholars in one volume. Now the Africa Bible Commentary Series provides deeper insights into each biblical book. This series places a premium on showing the relevance of biblical concepts for the life of the church. Case studies and African illustrations make this happen in ways that mere explanations cannot. In addition, each commentary is divided into sermon units for easy use in developing a preaching series on the biblical books. Dr. Katho's experience growing up in a war-torn land gives him a unique perspective on how Jeremiah's words relate to our world in turmoil today.Key Features:* Easy-to-understand writing style* Content organized into sermon units for use in preaching* African case studies and illustrations for conceptual application* Questions for discussion after each unit* Endnotes explaining the Greek and academic discussions

AbstractDr. Katho offers a study that is both accessible and deeply relevant to the particularities of an African context. In a series of ten selected passages, Dr. Katho demonstrates the many parallels between Jeremiah’s Judah and a continent that continues to experience the complex and devastating realities of poverty, injustice, and war. It is a book of hope, and Katho, like Jeremiah, dares to dream past the present and into a future where God is known and humans flourish.

AbstractJeremiah 10:1-16 probably allows for more than one interpretation, namely a political-ideological context and one characterised by a natural disaster. The former relates to either a meditation on the 'Assyrian incident' (2 Ki 18-19 - Holladay 1986: 329), or the Babylonian or Persian threat (Carroll 1986:257). In his connection Jeremiah 10:1-16 probably challenges such threats when it states that it is not the leaders of the nations, but Yahweh that rules the world (10:7,10). The latter interpretation can perhaps be linked to a drought (and its effects on agriculture and the religious community) around 601BC. This paper will propose the second possibility.

AbstractAt the 1993 meeting of the South Africal society for Old Testament Studies time was devoted to Carroll's interpretation of Jeremiah and the manner in which he treated the so-called historical Jeremiah. This article is a brief discription of Carroll's views in this regard. It is stated that Carroll's commentary should not be used to search for the historical Jeremiah. Apparently such a person did not exist, or put differently: in the book of Jeremiah clear traces of such a historical person and his 'ipsissima verba ' are lacking. Carroll's commentary has other aims in mind amongst others to describe the ideologies at work in the formation of the book of Jeremiah.

AbstractJeremiah 33:26 presents a number of interpretational questions, including the relationship of the Jeremiah 33:23-26 pericope with its textual surroundings; the compositional integrity of this pericope; the possible intentions of this passage, and the curious reference to the patriarchs – also with the name of Isaac spelt unusually. The unexpected reference to the patriarchs, in this instance, is of particular concern, since it has direct bearing on a new understanding of the patriarchs in history and text that the author has been developing. Why would the Old Testament patriarchs, so rarely referred to outside the Pentateuch, surface in this particular prophetic text? This article explores these issues, also as they relate to the author’s theory-in-development on the patriarchs of Israel.

AbstractBungishabaku Katho has lived an extraordinary life. Growing up in DR Congo his community suffered ethnic violence: fifteen thousand people were displaced and another thousand slaughtered. Although he might have chosen an easier path after obtaining a South African PhD, Katho returned to his homeland because he was persuaded that the gospel has the power to bring peace and justice. Since then, he has been held at gunpoint by child soldiers. He has traveled with his wife to churches in parts of the country where protection was necessary, only to recognize the bodyguard as one of the men who had...

AbstractThis article argues for the interplay of fear of God’s judgement and responsibility compulsion as a nexus for encouraging responsible migration response. This arises from the need of theology of migration that challenges the church to respond to migration challenges in a comprehensive manner. Given this, the aim of this article is to contribute migration theology that respond to the aforementioned proposed need. It utilises the available literature to establish the role of Israel in God’s redemptive history that includes her positive treatment of people from other nations, thereby also reminding the nations of what God expects of all people. In bringing the issue of the interplay of fear of God’s judgement and responsibility compulsion as a nexus for encouraging responsible migration response, it advances that God promises to judge and punish his people when they oppose his care and love for the vulnerable people such as aliens, widows and orphans (Ex 22:21–27). However, in remaining faithful to his aforementioned promises to the Israelites, God confronts them (the Israelites) in anger, judgement and punishment when they disobey him in the way they manage their relationship with people of other nations (Jr 7:1–15, 52; 2 Ki 24:10–20). With this in mind, it concludes by advancing the interplay of fear of God’s judgement and responsibility compulsion as nexus for encouraging responsible migration response within contemporary churches in South Africa and beyond. Intradisciplinary and/or interdisciplinary implications: This article outlines the issue of fear of judgement and responsibility compulsion as a nexus for responsible migration response. It underscores the aforementioned by delving into a thorough exegesis of the relevant Old Testament passages and looking at Israel’s role in redemptive history as God’s people. It then presents the role of Israel as accomplished by the God-man, Jesus Christ, who established the church as a new covenant community of God. As such, it is a theological interdisciplinary article integrating exegesis, biblical theology, systematic theology and practical theology.

AbstractThis article addresses the issue of so-called Deuteronomistic influence on the book of Jeremiah. The article posits that in the case of Jer 26-29 it would be far more prudent to concentrate on the implicit definition of prophecy found in the text rather than to analyse the linguistic and compositional features used to create the definition. In this essay it will be argued that once the presumed Deuteronomistic influence that has often directed scholar's opinions is removed, it becomes clear that even at the times when the texts seem to be linked to the Deuteronomistic works, it is by way of contrast and not by way of allusion. The unit Jer 26-29 differs both from the only legal treatment of prophecy in Deuteronomy in Deut 13:1-5 and 18:18-22, as well as from the narrative in the Deuteronomistic History 1 Kgs 22:1-38, which perfectly fits the criteria of the legal treatment with regard to its theology surrounding true and false prophecy.

AbstractIt is commonly accepted that God is loving, honest, and would not purposefully deceive us to secure a harmful result or any result for that matter. 1 Kings 22:20, 22 and Jeremiah 20:7, 10 seem to represent texts that would suggest otherwise. The first is a text wherein a prophet (Michaiah ben Imlah) states to his king that God has facilitated the deception of four hundred of his other prophets, so that he (the king) may be enticed (or deceived) into his death. The second presents us with a text in which a prophet (Jeremiah) accuses God of enticing (or deceiving) him into the vocation of prophet. Finally, another text which seems to be related to these two is Judges 16:5, whilst this text would appear to have little to do with the others at first glance, after discussing the various connect ions between all three, a relationship between them will become more plausible. In this paper a literary (and descriptive) rather than a theological (normative) approach to the texts is proposed. It will address such matters as the juxtaposition of the words יכל and פתה as well as similarities in content both narratologically and formally. In doing so, it is theorized that a greater understanding of the specific terminology will be gained. Having discerned the meaning of the terms used, it is hoped that it will provide us more insights into what is happening, and the implications thereof within each text as a literary unit within a greater whole will be gained.

AbstractIn varying African cultures, and dare one say, even in global cultures, normative masculinity is defined among others, by men’s capacity not to cry. Expressing feelings such as helplessness, weakness, being overwhelmed, pain and trauma overtly, is not supposed to typify normative manhood. Yet the book of Jeremiah (cf. his confessions in particular), canonised as it is in the Christian Bible, reveals that overt male expression of feelings can actually be a conduit through which the prophetic word is conveyed to the prophet and through the prophet to his audiences. Complaints/laments seem to have unashamedly formed an integral part of the life and ministry of the prophet Jeremiah, the man (cf. 14:17; 15:18). The main question engaged with in this article is: Which reading may emerge if selected Sotho proverbs on specific masculinities are used as hermeneutical lenses through which to engage the confessions of Jeremiah?

AbstractThe notion of exile is usually linked to a (forced) movement of a person from the country of her / his birth to another country. This also underlies the pericope under discussion in the present text, that is, Jer 21:1-10. The word 'exile' can also be linked with negative experiences such as lack of freedom, assimilation into foreignness, xenophobia and even death. Some of these life-denying experiences typify the experiences of 'exiled' African-South African women. According to Jer 21:8-10, though, there can be life in exile. Jeremiah's exhortation forms part of the Grand Narrative of exile in the Jeremiah tradition. This implies that there are other 'shades' of exile told in 'exile' stories which are not given as much attention as the meta-narrative by the book of Jeremiah. These are as invisible as the exile stories of African-South African women. By looking through the lens of the metaphor of 'women-in-exile-at-home', what insights can Jer 21:8-10 give? Recognising that African-South African women's 'exile' stories are invisible when compared to the Grand Narrative of exile in post-apartheid South African politics, in what way can the words of Jer 21:8-10 be configured using present day South Africa as frame of reference? These are the questions grappled with in this article.

AbstractThis paper is a socio-historical analysis of the Babylonian exile in Jeremiah which took place firstly, in 597 BCE and secondly, in 587 BCE and impacted on the life of Judean people. The thesis of the paper is: the exile, though a difficult experience, served as a learning experience for the Judean people. The aim in this paper is to analyze the socio-historical context of the Babylonian exile and reflect it onto the current Congolese context. This is done in four stages. First, it examines the socio-political, economic and religious situation during the exile. Second, the current Congolese situation is discussed. Third, the link between Judean community and the Congolese nation is discussed. And finally, the significance of the Babylonian exile (as experienced by the Judean people) is spelt out for the current Congolese situation.

AbstractThe royal oracle in Jeremiah (23:5-6; 33:14-16) intervened in the Judean context as a real challenge with regard to a "loyal leadership" capable of restoring social justice in the community. This challenge is of significance to the current African leadership, particularly, in the Democratic Republic of the Congo. This paper, firstly, analyses the צמת texts of Jeremiah in their contexts. Secondly, it discusses the context of African leadership. Thirdly, in considering the two contextual poles as two sets of protagonists which mirror in each other, the African leadership situation is brought to Jeremiah's texts in their contexts. In this regard, an appropriative process of the texts in their contexts is realised which provides the African leadership with insight on how to be "loyal" in managing public affairs.

AbstractThis paper presents a socio-historical analysis of the significant role played by queen mothers in Judean politics and public life. This paper is confined to the period of Jeremiah's ministry from the time of king Josiah to king Zedekiah. This will be done in the following six stages. First, it examines the worship of the Queen of Heaven. Second, the role of the queen mother in the cult of the Queen of Heaven is explored. Third, it discusses the position of queen mother within Judean leadership (religious and political responsibilities). Fourth, the role of queen mothers as distinctive from that of the Judean kings is analysed. And, finally, the significance of a socio-historical analysis of queen mothers for our context today (specifically Congolese) is spelt out.

AbstractThe article first examines the presentation of Lk 5:1-11 and identifies vv. 4-11 as a pre-Lukan story. Then it suggests that the latter verses are a post-Easter construction that was used by the "L community" as a paradigm for missionary endeavors.--C.R.M. Abstract Number: NTA47-2003-1-224

AbstractThis article examines the prophetic themes of inclusion, equality and covenantal relationship found in Jer 31:31-34 in a South African context. Set against some of the Dtr themes found in Deut 29:21-30:10 and the DtrN texts in the Book of Jeremiah, Jer 31:31-34 re-iterates prophetic themes which attained an authoritative status in the post-exilic period. The essay therefore argues that whilst the Dtr scribes imposed the normativity of the Torah on the Book of Jeremiah, Jer 31:31-34 articulates the importance of prophecy. Based on an African worldview, the article probes the relevance of the prophetic themes of inclusion, equality and covenantal relationship found in the biblical texts in the South African context. Inqolobane Yesizwe (A Garner of the Nation), which consists of a collection of Zulu wise sayings, proverbs, traditions and histories, provides the context for the African worldview. The essay argues that the text of Jer 31:31-34 would enjoy a possible reception among the Zulu people in South Africa if read in tandem with Inqolobane Yesizwe.

AbstractThis contribution concerns the background of a notable individual mentioned in the Hebrew Bible: עֶבֶד מֶלֶךְ הַכּוּשִׁי, “Ebed-melech, the Kushite.” The book of Jeremiah describes in positive terms the role he played in Jerusalem briefly before the city fell into the hands of the Babylonians (587 or 586 BCE): Ebed-melech stood up for Jeremiah in front of King Zedekiah and saved this prophet from an imminent death (Jer 38:7–13). It is even told that he received a personal oracle of salvation from God himself (Jer 39:15–18).

AbstractBungishabaku Katho has a Ph.D. in Biblical Studies from the University of Natal, Pietermaritzburg, South Africa. He is Professor of Old Testament Studies at the Université Shalom de Bunia, DRC, where he also serves as Director of Postgraduate Studies for the School of Theology. Additionally, he is a Senior Researcher at the Centre de Recherche Multidisciplinaire pour le Développement de Bunia (CRMD Bunia). Dr. Katho is the Founder and Executive Director of the Jeremiah Center for Faith and Society, and he has written and presented extensively on the book of Jeremiah, including a commentary in French in the Commentaires Bibliques Contemporains series.

AbstractAfter a brief discussion of the four dimensions of holistic history (political, socio-cultural, religio-ideological and communicative), the (two) different contexts of texts in history are illuminated, using Jeremiah 7:1-15 as an example.

AbstractJeremiah 20:7-13 is a text presenting the interpreter with a multitude of problems. Five main areas of research are briefly highlighted. This paper focuses on the interpretation of hamas wasod in Jer 20:8. Eight different interpretations have been offered but no conclusive answer to the exact meaning of the phrase has been given yet. It is argued that due to the ambiguity and structural features of the text the prophet experienced violence and destruction from the divine side as well as from a human side.

AbstractDetermining the meaning of the word-couple HBI DOH 'violence and oppression ' in Jeremiah 20:8 is by no means a straightforward task. This is apparent from, among other things, different possible meanings which are allocated by scholars to this word-couple in the particular passage. It is argued in this article that DOn carries a polyvalent meaning in Jeremiah 20:8, rather than a monovalent meaning. This polyvalent meaning of neri Don is created by the ironic and symbolic reference of these words.

AbstractThis article examines Jeremiah 32, a chapter closely linked to the purchase of a field in Anathoth by the prophet Jeremiah at a time when the fall of Jerusalem in 587 B.C.E. was imminent. Jeremiah 32 is a multi-layered text presenting evidence of the adaptation of Jeremiah’s sign-act by various groups. While it is likely that the oldest core, verses 6b-15, presents the perspective of the people remaining in Judah after 587 B.C.E., in its final form the chapter promotes the interests of the Babylonian exiles. Although the uncovering of conflicting perceptions with regard to the land demonstrates that the use of Jeremiah 32 in present-day reflections on the land question is risky, the chapter highlights the importance of land issues. It furthermore demonstrates that biblical texts, applied in contemporary land issues, should be subjected to exhaustive redactional analyses. The different redactional stages of the texts may reveal conflicting ideologies.

AbstractThis article seeks to determine whether the author of Jeremiah 34:8-22, in his critique of the events relating to the manumission of Hebrew slaves in 589/588 BCE during Nebuchadnezzar’s siege of Jerusalem, called for the enactment of distributive justice. Since the book of Jeremiah has a very strong intertextual character, the intertextual link between Jeremiah 34:8-22 and Deuteronomy 15:1-18 is explored. When Jeremiah 34:8-22 is read through the lens of Deuteronomy 15:1-18, it is clear that brotherliness does not tolerate debt slavery. By using Deuteronomy 15:1-18 as a supplementary text to Jeremiah 34:8-22, the author inspires visions of a counter-community, in which the debt slaves should be set free and be enabled to make a fresh start.

AbstractThe oracles against Babylon seem to be an anomaly in the Book of Jeremiah. The doxology in Jeremiah 51:15-19 (MT) does, however, serve as a link between these oracles and the remainder of the book of Jeremiah. By giving the impression of being a deliberate quotation of 10:12-16, 51:15-19 takes the reader back to 10:1-16, a composition in which the contrast between the idols of the nations and YHWH is emphasized. YHWH has the power to execute his plan to destroy Babylon. 51:15-19 did, however, attain a distinct identity through its close connections with the oracles against Babylon. It paradoxically functions as a link between these oracles and those against Judah. In contrast to YHWH’s actions, which resulted in the destruction of Jerusalem, his future dealings would result in the fall of Babylon and the return of his people from exile.

AbstractThis article addresses the question as to whether the author of Jeremiah 34:8-22 was a voice for the manumitted Judean debt slaves, who were forced back into slavery during a temporary lifting of the siege of Jerusalem during 589-588 B.C.E. Jeremiah 34:8-22 sets the re-enslavement of these slaves as a precedent that explained the fall of Jerusalem in 587 B.C.E. The allusion in Jeremiah 34:14 to Deuteronomy 15:1, 12 does, however, signify that Jeremiah 34:8-22 echoes the “brother ethics” present in Deuteronomy 15:1-18. The author of Jeremiah 34:8-22 shared the “humanitarian” concerns of the debt release and the slave release laws in Deuteronomy 15:1-18. The debt slaves should have been treated as brothers and not as mere objects. He thus became a voice for these marginalised Judeans.

AbstractThis paper explores the significance of the intertextual link between Jer 27:5 and 32:17 for the portrayal of the prophet in his prayer in Jer 32:17-25. Through the reference to Yahweh as the creator who had made the heaven and the earth, Jer 32:17 recalls Yahweh's decision to hand all earth into the power of Nebuchadnezzar mentioned in 27:5. Jeremiah's purchase of ancestral land as a sign-act proclaiming the restoration of the land should therefore not be placed on the same level as the acts of an optimistic prophet such as Hananiah. However, any doubt with regard to Jeremiah's faith in Yahweh was unfounded.

AbstractBlack scholars have been underrepresented in Old Testament scholarship, particularly in North America. This bibliography seeks to address this problem by highlighting the work of Black Old Testament scholars to encourage others to use these publications in research and teaching. The bibliography is not designed to be comprehensive, but merely to illustrate the range of scholarship available from these Black scholars.

AbstractThis paper explores the call of Israel to be a unique people and the implications of this for its leadership styles. It, as such, examines the Torah promulgation for a king subservient to the Law (and its attendant institutions), as prescribed in Deut 17:14-20, vis-á-vis the evolution of Israelite leadership culminating in the monarchy, and the outworking of this in the Deuteronomistic History. The paper ultimately aligns this deuteronomic leadership ideal with the reality of the late pre-exilic experience of the Judahite covenant community, especially as documented in the traditions of Jeremiah's life and ministry. The ensuing consequence of the exile is also looked at. Inferences are drawn from these discussions, outlining trajectories of import for contemporary communities of faith.

AbstractThis article represents an attempt to apply the bisociative character of creativity to the field of biblical interpretation. An explanation of the concept of bisociation is followed by methodological considerations. In this regard I discuss a number of Old Testament scholars' attempts to provide creative and imaginative interpretations of the Bible as an alternative to familiar methods of exegesis, and especially historical criticism. In the final section the text of Jeremiah 30:12-17 is used to illustrate how literary techniques employed by biblical authors bear witness to bisociation.

AbstractReading an ancient biblical text asking modern day questions is a challenging endeavour. In this article I attempt to engage Jer 5:1-9 in terms of leadership accountability. An analysis of this passage reveals that the prophet distinguishes between insignificant people and big people, probably referring to the peasants and the leaders in the Judean society. Jeremiah made it clear that he expected more of the leaders in terms of doing what is right; trust and truth. The leaders have failed in this regard and are therefore held accountable for the ethical demise of the Judean society. Because of their disloyalty to Yahweh and the covenant, the prophet announces punishment. In the light of what emanated from this passage an attempt was made to engage the Jeremiah text from the perspective of modern day readers with an interest in leader accountability and ethics.

AbstractThe purpose of this article is to address the matter of connected leadership. The point of departure is a biblical passage from Jeremiah 8:18-9:3. The focus of this article is confined to the aspect of connectedness and related issues. The argument put forward is that the rhetorical nature of texts has the ability to engage many readers over time and generations. Not only did the poetic nature of Jeremiah 8:18-9:3 convey the words once spoken by a prophet, but the rhetoric also conveyed the passion of the prophet and of Yahweh for the wounded and broken people of Judah. Added to that is the fact that within the Christian tradition the belief is that the text will find meaning in new contexts as well. Jeremiah 8:18-9:3 brings to the table an element that leaders - especially religious and Christian leaders - need to take note of. Leaders should answer to a "higher power" and to ethical norms because of connectedness to this "higher power". As a leader, Jeremiah identified with his people and their woeful condition. But because of his connectedness to Yahweh, he was willing to confront them and point out their wrongdoings. He was not prepared to sacrifice his beliefs and convictions for the sake of popularity. Key concepts: connected leadership, covenant stipulations, rhetoric Die doel van hierdie artikel is om die kwessie van in-kontakleierskap te bespreek. Die teksgedeelte Jeremia 8:18-9:3 word as vertrekpunt geneem. Die fokus vir bespreking word beperk tot in-kontakkommunikasie en aangeleenthede wat daarmee verband hou. Die argument wat aangevoer word, is dat die retoriese karakter van die teks die vermoë het om oor geslagte heen lesers te raak en betrokke te kry. Die poëtiese aard van Jeremia 8:18-9:3 bevat nie net die woorde van 'n profeet uit die verlede nie, maar die retoriek slaag daarin om die passie van die profeet en van Jahwe vir 'n gekwesde en gebroke volk van Juda oor te dra. Hiermee saam gaan die oortuiging in die Christelike tradisie dat tekswoorde nuwe betekenis kry in nuwe kontekste. Jeremia 8:18-9:3 is van so 'n aard dat leiers daarvan kennis moet neem, veral godsdienstige- en Christenleiers. Leiers moet verantwoording doen aan 'n "hoër mag" en etiese vereistes vanweë hulle verbintenis aan hierdie "hoër mag". Jeremia het hom as leier met die betreurenswaardige omstandighede van sy mense geïdentifiseer. Hy het sy volksgenote gekonfronteer oor hulle verkeerde dade omdat sy verbintenis aan Jahwe by hom die hoogste prioriteit geniet het. Hy was nie bereid om sy oortuigings en opvattings prys te gee ter wille van gewildheid nie. Kernbegrippe: in-kontakleierskap, retoriek, verbondsvoorskrifte

AbstractIn this article two contrasting images of God as the creator are highlighted. For this purpose Psalm 65:10-14 and Jeremiah 23:9-15 are discussed in relation to each other. What started off as an observation of two contrasting texts on creation resulted in challenging theological questions about God. On the one hand he is the one who blesses creation, but on the other the one who curses creation. The theological issue addressed is that God, when it comes to his involvement with creation, is portrayed by these two testimonies of Israel as responsible for good as well as bad.

AbstractJeremiah 23 : 9-40 is a collection of oracles that negatively reflect on the actions of prophets in Judah. This cycle on the prophets consists of the following oracles : 23 : 9-15; 16-22; 23-24; 25-32 and 33-40. The section of interest for this article is 23 : 33-40, the final oracle in the cycle. The key issue in this passage is the expression maśśā' YHWH which occurs no less than seven times. Of significance are the different translations English versions of the Bible offer, namely "the burden of YHWH" and "the message of YHWH." It is the aim of this article to investigate the meaning of this expression in terms of the wordplay implied in its use, but also in terms of its inclusion in the collection of oracles concerning the prophets which contributes to the interpretation of this expression. Besides paying attention to the structure of the passage, the noticeable use of negative verbs and nouns will also be a point of discussion. Within the literary context created by this collection of oracles on the prophets composed in the Jeremiah tradition, this final passage (23 : 33-40) seems to express the culmination of frustration with the prophets and the people of Judah. The cycle commences by condemning the adulterous conduct of the prophets, followed by criticism of their flawed theology. Further criticism comprised the fact that they acted as prophets without divine sanction, as well as their dubious modes of receiving their messages (dreams). In the final passage the criticism climaxes in the rejection of the prophets in particular for disobeying a direct order from YHWH not to say maśśā' YHWH. The prophets have gravely overstepped their boundaries by doing so, with dire consequences for them, the city and the people of Judah.

AbstractJeremiah 23:23–24 is a short passage in the cycle of oracles in which the prophet Jeremiah is supposedly in conflict with other prophets in his society. It is possible that this short passage first had an independent existence before it became part of the collection of oracles in 23:9-40 This article argues that as an independent oracle the passage claims that Yahweh is not just a localised god, but an omnipresent God from whom no person can hide. When read as part of the mentioned cycle, it should be regarded as a polemic against a view held by some prophets that Yahweh’s nearness guarantees peace and security. Their domesticated view leads to complacency and disregard. It is argued that Jeremiah opposes their view by stating that Yahweh is also a distant God who is aware of their false and deceitful attempts to provide revelatory knowledge to the people. In this regard chapter 23:23–24 serves as a polemic against so-called false prophets and implies a threat of judgement.

AbstractJeremiah 24:1-10 consists of a vision that promises salvation to king Jeconiah and his people in exile, but judgement to Zedekiah and those remaining in Jerusalem. This section shows traces of a redactional process and depending on one's view of the text, different interpretations emerge. It has become clear that the exegete's own context and ideological framework play a decisive role in the theological conclusions drawn from the pericope. In this pericope hope is announced, but both the realisation of this hope and the restoration of the exiles' relationship with Yahweh depend on the exile experience in Babylon. Hope lies not in Yahweh taking sides, but in the people paying the price of their transgressions, and a merciful act of Yahweh in restoring his people.

AbstractThere are striking similarities between Jeremiah 23:5-6 and Jeremiah 33:15-16. A comparison, however, also shows interesting differences and 33:14-26, furthermore is lacking in the Septuagint tradition. Jeremiah 33:15-16 seems to be a reinterpretation of 23:5-6. This is done by generalising the content, widening the perspective and shifting the emphasis, for instance, from the king to the city, and adding a legitimate heir of David and a legitimate priest. As fa r as social context is concerned, Jeremiah 33:15-16 should perhaps be linked to the conflict between the disen franchised Levites and the Zadokites who displaced them. The reinterpretation process is an attempt both to explain the non-fulfilment of 23:5-6 and to resolve the dissonance it creates.

AbstractIn Jeremiah 22:19 and 22:15-16 references are made to King Josiah in comparison to two of his sons. This article investigates the reasons for this. To Jeremiah, King Josiah symbolises all the ideals of a successful Southern Kingdom under a Davidic monarch. All hope of this disappeared along with Jehoahaz, and that was reason enough for mourning. King Jehoiakim confirmed Jeremiah's conviction that the kingship had failed. Righteousness and justice were not being upheld, selfishness and self-interest prevailed. A society based on the law of God, and a kingship dedicated to this ideal, were dear to Jeremiah's heart. King Josiah came closest to realising this dream. His policies of territorial expansion and religious reform made it possible for Jeremiah to devote himself to his ideal of a kingdom ruled by God, a theocracy. Josiah's successors destroyed this dream, and so they became targets for Jeremiah's pronouncements of judgement. The discussion makes it clear that the prophet Jeremiah closely agreed with King Josiah and his reform initiatives. It also appears that the redactors and collators of the cycle of kings saw Josiah as the ideal and benchmark of kingship and of a sound Judean society that would glorify Yahweh.

AbstractLeadership and responsibility go hand in hand in the workplace. Secular literature has explored this aspect in great length and has emphasised the various aspects this characteristic of leadership entails. In this article I briefly refer to some of the areas and aspects of responsibility that come the way of leaders in the workplace. However, this article aims at making a contribution from a biblical perspective, more particularly by exploring some aspects of the shepherd metaphor in the book of Jeremiah. From looking into this metaphor there are three aspects of leadership which emerge that I wish to address, namely: to lead people, to care for people and the less obvious third aspect of exercising justice and righteousness. Not only are leaders responsible for exercising justice and righteousness in the area of their leadership; they also have to see that justice and righteousness prevail and are safeguarded in settings where they have leadership responsibilities. The aim of this article, finally, is to relate these insights which emerged from the investigation of the shepherd metaphor in the book of Jeremiah to the context(s) of the modern-day workplace. Leierskap en verantwoordelikheid gaan hand aan hand in die werkplek. Hierdie aspek is in detail ondersoek in die sekuljre literatuur en baie van die kenmerke van leierskap is al beklemtoon. In hierdie artikel word verwys na areas en aspekte van belang wat leierskap in die werkplek raak. Die doel van die artikel is egter om vanuit 'n Bybelse perspektief 'n bydrae te maak deur 'n ondersoek te doen na die gebruik van die herdermetafoor in die boek Jeremia. Ek wil drie aspekte in die verband uitlig: om mense te lei, om na mense om te sien en 'n derde minder voor die hand liggende aspek, om reg en geregtigheid te laat geskied. Dit is leiers se verantwoordelikheid om self reg en geregtigheid toe te pas, maar ook om toe te sien dat reg en geregtigheid geskied in die plekke waar hulle die verantwoordelike leiers is. 'n Laaste oogmerk met hierdie artikel is om die kennis wat verwerf is deur die navorsing in Jeremia relevant te probeer maak vir die werkplek vandag.

AbstractThe book of Jeremiah reflects a particular period in the history of Judah, certain theological perspectives and a particular portrayal of the prophet Jeremiah. Covenant theology played a major role in Jeremiah's view of life and determined his expectations of leaders and ordinary people. He placed high value on justice and trustworthiness, and people who did not adhere to this would in his view bear the consequences of disobedience to Yahweh's moral demands and unfaithfulness. The prophet expected those in positions of leadership to adhere to certain ethical obligations as is clear from most of the nouns which appear in Jeremiah 5:1-6. This article argues that crisis situations in history affect leaders' communication, attitudes and responses. Leaders' worldviews and ideologies play a definitive role in their responses to crises. Jeremiah's religious views are reflected in his criticism and demands of people in his society. This is also true as seen from the way the people and leaders in Judah responded to the prophet's proclamation. Jeremiah 5:1-6 emphasises that knowledge and accountability are expected of leaders at all times, but in particular during unstable political times.

AbstractWe tend to think of prophetic proclamation simply in terms of prophecies of doom or judgement and salvation or promise. Jeremiah is often regarded as a prophet of doom with rarely any positive proclamation. This view is contested by contending that Jeremiah was also a prophet of realism. He did not shy away from proclaiming prophecies of judgement but also embraced Yahweh’s promises of restoration. Jeremiah’s brief was to proclaim messages that will ‘pluck up’ and ‘break down’ and ‘overthrow’, but also ‘to build’ and ‘to plant’ (Jr 1:10). As much as this is true of Jeremiah’s ministry, the focus of this article is on a neglected aspect of his prophetic ministry namely ‘prophetic realism’. Jeremiah 29:4–7 is an example of prophetic realism as the prophet pastorally pays attention to the people of Judah in exile, calling on them to exercise patience whilst in exile and to contribute positively to their exilic society. This they should do whilst still holding onto Yahweh’s promises. Amongst the many confusing prophetic voices to the exiles, Jeremiah’s message is one of realism calling for patience, but also for constructive presence in their situation. Whilst Jeremiah’s message exudes prophetic realism, he still emphasises that Yahweh’s promise of restoration will play out in time (Jr 29:10–14). Intradisciplinary and/or interdisciplinary implications: Traditionally prophecy is either regarded as judgement or promise. An argument is promoted for a third category of prophetic realism. This view is not only relevant for Old Testament science, but also for the disciplines of Systematic and Practical Theology. Jeremiah’s prophetic realism compels researchers to broaden their views on what prophecy entails.

AbstractThe aim of this article is to examine the collection of oracles against the prophets in Jeremiah 23:9-40, with special focus on verses 16-17 and 18-22. The questions to which answers will be sought are: Who were the prophets opposing Jeremiah, and why are they called false prophets? What were the reasons for the conflict, and what criteria are applied to judge the opponents? It seems that the collectors of the Jeremiah oracles had their own ideas about what constitutes a true prophet, and were using Jeremiah's oracles to serve their own purpose. We have learnt that the opposing prophets were part of the power structures in Jerusalem and significant contributors to the moral depravity in Judah. We are dealing with a Jerusalem-based prophetic group close to the power base in Jerusalem. They are blamed for transgressions similar to those committed by the kings of Judah, and were therefore as guilty as everyone else in violating the covenant stipulations. Their deception of the people, however, extended further in that they falsely prophesied under the pretence of speaking on behalf of Yahweh. The people of Judah and its leaders, as a consequence of Yahweh's punishment, would be exiled to Babylonia.

AbstractThis article is not just about reading and interpreting a few verses from a prophetic poetic text; instead, the aim is to consider ethical issues raised by the passage in question. The first step is to come to grips with the prophetic message in Jeremiah 5:26-29, and then to relate it to the debate on ethics, the Old Testament and our present-day context. The idea is therefore to relate the biblical text to our context, while realising that there is not a direct correlation between the two. The world of the Bible and our world are in many respects far removed from each other. This implies that many ethical questions we are confronted with will fall outside the scope of the Bible. Indeed, many of the issues that the people of Israel had to face are no longer relevant in our context. The Old Testament therefore cannot be used as precept when it comes to ethics, but it makes a valuable contribution in terms of the examples it offers. In engaging in dialogue with the biblical text, we are not only confronted with an ancient world, but in the process we come face to face with our own world, our own ideas, and the challenges we ourselves have to face.

AbstractAll societies have people in positions of authority and power. Societies and communities have people exercising their authority in the various spheres of life, be it political, religious or civil. Some people inherit such positions, whilst others strive to attain it. Still others are elected to such positions whilst some claim a calling or an urge to serve in such capacities. In the ancient societies of Israel and Judah, kings, bureaucrats, family heads, judges, prophets and priests were the main figures exercising and occupying positions of authority. In this article the research focuses on the prophets in the book of Jeremiah and their claims to authority and power. What concerns this article further is how some prophets struggled to maintain their positions of influence and power in order to win the hearts and the minds of the people. The prophets' social standing and resultant authority rested on certain claims they had made and relied on. Some individuals claimed to be prophets on grounds of being called and sent. In Jeremiah the metaphor of a "heavenly council" is very significant. Their claims to positions of authority are also strengthened by certain strategic associations. It seems that their associations with certain groups (prophetic guilds), with powerful people (kings and bureaucrats) and with significant places (the temple) granted them the support to their claims of authority. Furthermore, some prophets' association with and promotion of dominant ideas such as the royal-Zion ideology strengthened their positions of authority and influence over ordinary people. As final point of interest it is shown how subversive language is used by some prophets to counter threats to their authority, power and influence over people.

AbstractThe focus of this article is on one aspect of the raging conflict between the prophetic parties addressed in Jeremiah 23:9-15. In this section the aspect of disloyalty to Yahweh is raised as hampering factor for being a true prophet. The research investigates the relationship between doing evil (cf. words such as adultery and ungodly/profane conduct) and the effect on the land (cf curse on the land, the land mourns, pastures drying up – 23:10-11). The research also entertains the relation with the next set of verses (23:13-15) which explicitly mentions the worship of Baal, the vegetation god, as reason for the disloyalty. The false prophets, with their adulterous way of living, are part of a leadership that failed the people of Judah and Yahweh.

AbstractThe argument of this article is that Jeremiah 21:1-10 was deliberately placed in its current position to set the stage for the denouncement of the kingship of Judah. This is particularly clear in the subsection 21:3-7. There is no future for the kingship of Judah. This is, however, followed in 21:8-10 with a glimmer of hope to the people of Jerusalem of possible survival. The survival for the people, however, is not dependent on the kings anymore, but on their surrendering to the Babylonians. This links up with the final section in 23:1-8 which makes it clear that there is a future for the people of Judah, but under a new leadership that Yahweh will put in place. Jeremiah 21:1-10 reflects an underlying ideology in regard to the kingship of Judah, but also about a way the future can be realised for the people of Judah. If this is true, 21:1:10 is aptly setting the stage for Zedekiah and his contemporaries for the crude reality of the future of the kingship, but also the glimmer of hope to the people of Judah.

AbstractIn the brief passage of Jeremiah 9:22–23, wisdom, might and riches are explicitly rejected as reasons for boasting. The only true reason for boasting is if a person ‘knows Yahweh’. In verse 23, this is linked with three other concepts: steadfast love, justice and righteousness. Jeremiah described the society of his day as corrupt in every sense of the word. People were stubborn, refused to acknowledge Yahweh and showed no signs of truly knowing him. They had, in fact, deserted the Torah of Yahweh. To know Yahweh has social implications. The rhetorical appeal of Jeremiah 9:22–23 to readers and hearers of this oracle is quite clear. To know Yahweh is not to claim to be wise or be the strongest or have the most possessions but to respond to Yahweh’s way of acting. This implies an understanding of his loving–kindness and acting in a morally correct way.

AbstractThere are clear signs in the book of Jeremiah of conflict between the prophet Jeremiah and other prophetic groups in the Jerusalem setting. Some of the more prominent passages reflecting this conflict are Jer 23:9-40 and 27-28. However tension between the prophets also surfaces in Jer 14:10-16. In the first instance the technical detail of the text is discussed. The text is scrutinised with an interest in the rhetoric employed in this passage, but also to address the clashes in ideological viewpoints between the various parties. Secondly a coherent reading of 14:10-16 is presented, highlighting both the rhetorical strategies employed in the composition of the text and the ideas promoted in this passage. The conclusion reached is that the voice of the composer of the text dominates. Furthermore when it comes to blame, people and prophets alike should take their share of the blame for the alienation from Yahweh and the devastating result of the exile.

AbstractThe aim of this article is to view this section within its immediate context, the kingship cycle of 21:1-23:8. In it the leadership in Judah is found to be under attack forfaiting to be good shepherds. This section is descriptionbed as the culminating point of the frustration of the prophet, and no future for traditional kingship is expressed. A second aim is to look at this section (23:1-4) from a (re)constructed view of Jeremiah (the prophet presented by the book) on kingship in general. His view on kingship seems to be influenced by Northern kingdom views and principles on how a king should act. This Deuteronomic ethic seems to form the foundation of his severe criticism.

AbstractEngaging the text of Jeremiah has revealed interesting and challenging aspects with regard to hermeneutical issues. Careful study of the Jeremiah corpus has revealed that the text of Jeremiah reflects different periods and communities in the history of Judah. The text of Jeremiah has shown itself to reveal a dynamic process of reinterpretation and appropriation within the same book. Two brief sections in Jeremiah 23:5-6 and 23:7-8 are examples of this phenomenon. Jeremiah 23:5-6 is duplicated in Jeremiah 33:15-16, and 23:7-8, so it seems, in 16:14-15. At first glance these appear to be direct quotations, but closer scrutiny reveals slight but significant re-applications of the texts. The purpose of this article is to compare these instances by doing thorough exegesis and close comparison to determine the slight deviations. The second step would be to offer explanations for these deviations and what the interpretative reasons for them would be. The suspicion is that these texts were reinterpreted because of changes in social contexts and the need to demonstrate their ongoing relevance. The aim would be to show that, with changes in context and social circumstances even in a short period of time, the need arose to appropriate the prophetic words through a dynamic process of reinterpretation. If this is true, it surely has important hermeneutical implications. It will demonstrate the existence of the freedom within believing communities to reinterpret and appropriate prophetic words as authentic revelations even before they were canonised as Hebrew Bible. What we have as canonised biblical texts would therefore include already reinterpreted and appropriated prophetic words. This exercise will show that a dynamic process of interpretation of prophetic texts was therefore canonised.

AbstractIn some passages,the Book of Jeremiah associates the plight of the poor withconcepts such as ‘knowing Yahweh’ and ‘justice and righteousness.’The main passage this article discusses, Jeremiah 22:13-17, concerns the abuse of power by King Jehoiakim in regards to the poor. This King is contrasted with his father, KingJosiah, whohas treated the poor and the needy befittingly with justice and righteousness. His actions are labelledas ‘good’ and linkedwith the concept‘knowing Yahweh.’ This article argues the notion that it is not only a legal obligation to see that justice prevails for the poor, but that ‘knowing Yahweh’ implies an intimate relationship with Yahweh. This relationship leads to amoral understanding of his will, resultingin anethical obligation to treat the poor with justice and fairness.

AbstractJehoiakim was one of the kings with whom Jeremiah came into conflict and against whom he inveighed. It would seem that a Deuteronomistic redactor emended parts of the book of Jeremiah to render it relevant to his particular audience and their historical situation. Hence one must first establish which parts are authentically Jeremian and which were redactionally treated. Then one must reconstruct the political, social, economic. and religious backgrounds as far as possible to understand the text .

AbstractProphecy is one of the distinctive characteristics of the Pentecostal and Charismatic traditions. The phenomenon of prophecy, however, has a long tradition that played a significant role in the Old Testament. The problem of true and false prophecy also has a long history and was, in particular, a burning issue in the time of Jeremiah. In a time of crisis in the years just before the Babylonian exile, contradictory prophetic voices caused much confusion amongst the people of Judah. Several passages in the book of Jeremiah highlight the conflict between the prophets who all claim to speak in the name of YHWH. In Jeremiah 23:9-40, a collection of oracles on true and false prophecy, this issue is addressed once more. In combination with the cycle of kings in 21:1-23:8, the message is that the leadership in Judah has failed. Both the civil and the religious leaders have failed the people and contributed to the resulting Babylonian exile. The aim of this article is to discuss the issue of false prophecy by focusing on 23:9-40. The discussion focusses on the following aspects as it evolves from the mentioned cycle regarding the prophets: the commission to be a prophet, the content of prophecies, the means of revelation to the prophets and the ethical conduct of the prophets. The idea is to relate the findings of the discussion to the ongoing debate regarding what defines a true prophet and a false prophet.

AbstractThis article is interested in the question: Who were the people who decided that Jeremiah was the true prophet and the prophets opposing him were false? The point of departure is that no texts are "innocent" and that all people who involve themselves with the interpretation of texts are biased. It is further believed that a group of prophets is judged to be false by the Jeremiah tradition according to a set of ideas (ideologies) regarded as essential. Following an ideological-critical approach, three aspects in the cycle are investigated, namely a lifestyle in violation of the Covenant, an erroneous theology, and a disputed mode of revelation. All three aspects get in the way of the true words of YHWH to be proclaimed.

AbstractFrom the time of king David, Zion (Jerusalem) became not only a focal point in the history of Israel, but a key component in the theological thinking of Judah. The importance of Zion and in particular the theological mindset surrounding this city became a crucial issue in prophetic discourses, never so crucial as in the time of the prophet Jeremiah. Jeremiah's ministry took place in the final years of the existence of the southern kingdom Judah. The circumstances which lead to the fall of Jerusalem and the resulting exile in Babel had a strong impact on Jeremiah's life and ministry. In this period in history the importance of Zion surfaced as a dominating issue affecting the actions, reasoning and theology of the leadership in Judah. This view on Zion was linked to a very definite interpretation of Davidic kingship and the centralisation of worship at the temple in Jerusalem. This resulted in a distinct theological interpretation of Zion and its importance with regards to Judah's relationship with Yahweh.

AbstractWe cannot realistically analyse national development without factoring religion into the analysis. In the same way, we cannot design any economic development plan without acknowledging the influence of religion on its implementation. The fact is that, many economic development policies require a change from old values, attitudes, beliefs and behaviour patterns of the citizenry to those that are supportive of the new policy. Christianity has become a potent social force in every facet of Ghanaian life, from family life, economic activities, occupation, and health to education. In the light of the essential role of religion in national development, this article discusses the role the Basel Mission Society played in the development of Ghana and its missiological implications. This article argues that the Basel Mission Society did not only present the gospel to the people of Ghana, they also practicalised the gospel by developing their converts spiritually, economically, and educationally. Through these acts of love by the Basel Mission Society, the spreading of the Gospel gathered momentum and advanced. Intradisciplinary and/or interdisciplinary implications: The article contributes to the interdisciplinary discourse on religion and development with specific reference to the role of the Basel Mission Society’s activities in Ghana (1828–1918). It provides missiological implications of their activities in the light of the broader Ecumenical discourses.