AbstractThe purpose of this article is to attempt to sketch a new reading of Exodus 3:1–6 in African context. After the analysis of the text and various interpretations of the burning bush, this article attempts to survey the various uses of the word fire/lightning/thunder in the Old Testament and in African indigenous religious tradition (Yoruba tradition). In this case, the legends of Sango, the Yoruba Divinity, are important examples of interpreting the existence of fire/lightning/thunder as a sign of God’s presence. Although the meaning of fire/lightning/thunder in the Old Testament and African traditions is very similar, the author does not subscribe to the notion that African Christianity and African traditional religion are the same. However, the similarity has some important implications for African Christianity despite the differences.

AbstractThis Thesis aims at investigating the development and theological significance of the Burning Bush story. As a narrative in its present biblical setting, Ex. 3 and 4 constitutes a pivotal point in the tradition of the deliverance of Israel from Egypt. It serves as the basis for the subsequent miraculous works in Egypt, while it provides the clue for the understanding of the Mosaic involvement in the deliverance episode. The importance which Israelite tradition later came to attach to the Exodus Event, and its popularity among oppressed people of every generation have been contributory to my desire to examine more closely this 'Divine-human encounter' at the Burning Bush. Therefore to begin with I have first summoned the various textual evidences available on the subject for a thorough interrogation to see how the story has been reported and used since its assuming literary form. In this exercise which takes up Chapter 1, I discover divergences and discrepances among the various texts, which point to some sort of literary development of the story. On the basis of this finding in Chapter 1, I then try to put the question whether it is possible to trace and recover by any means what the form of the original story was and how it has been developed to assume the form we now have in the Massoretic Text. The answer to this question constitutes the thrust of Chapter 2. In conducting this investigation in Chapter 2, to recover the original form, I departed from the hitherto used tools - J. E. Source analysis, which have so far multiplied the problems of understanding the Text rather than illuminate them. I have used, instead, the Form-Critical and Traditio-historical analysis and have been able to successfully/ successfully uncover the two basic underlying literary structures of our Text. Having unveiled the basic forms and demonstrated how they have been brought together by our author (s) to make up our present text, I then tried to see which Biblical Literary Genre has influenced its composition. This examination is carried out in Chapter 3, where 'Prophetic Call Narrative' is found to be the Model for the Burning Bush Story. Here the two basic forms discovered in Chapter 2 are examined at greater depth. In thus giving a Prophetic Call paradigm to our Text, it is found that our author(s) has used one of the popular 'Motifs' of Yahweh's appearance and intervention in the cosmos found in copious references throughout Biblical Scripture. The examination of this 'Motif' in our text and its use in subsequent Biblical Literature and in Post-Biblical Writings constitutes the burden of Chapter 4. With the development of our Text thus traced to its limit in Chapter 4, I then turned to the second half of the title of our investigation - The Theological Significance and Interpretation of the Text. It is to this enquiry that Chapter 5 is devoted. How is the bringing together and the literary expansion of what constitutes the basic elements of our Text to be interpreted? In addressing ourself to this question, I first delineated what I style the basic theological strands in the text before looking for the message of the Text in the Textual exegesis - an exercise in which the results of Literary analysis are married together with theological elucidation. It is my hope that the method, used here to some degree of success, if applied to some other relevant Biblical pericopes will yield similar dividends.

AbstractFifty years ago, in 1963, the concept of the so-called proto-Deuter-onomic "redaction" was introduced by Chris Brekelmans and Norbert Lohfink. In reaction against a "pandeuteronomism " which was pervading OT exegesis, both scholars presented the hypothesis that it is improbable that the stereotypical theological motifs and stylistic features characterising the Deuteronom(ist)ic literature could simply have fallen out of the blue. On the contrary, Brekelmans and Lohfink argued that the Deuteronom(ist)ic style and ideology/theology should be considered the result of a longstanding development. Moreover, in their view, traces of this development could be detected within certain passages in the books of Genesis, Exodus and Numbers that have been considered prima facie evidence of a Deuteronom(ist)ic redaction of the Pentateuch. In order to understand Brekelmans's and Lohfink's démarche, firstly a concise summary of the position of the Deuteronomist during the final decades of the nineteenth and the first half of the twentieth centuries is given. Secondly, the rationale behind their hypothesis will be presented, paying particular attention to the criteria upon which they relied. Thirdly, it will be investigated to which extent the hypothesis of a proto-Deuteronomic redaction of the Tetrateuch still dominates the landscape of historical-critical Pentateuch studies after fifty years. To conclude this contribution, an appraisal of the hypothesis of the proto-Deuteronomist will be given.

AbstractExod 23:10-12 enjoins Israel to keep both a seventh-year Sabbath and a seventh-day Sabbath. The juxtaposition of these two Sabbaths in the text suggests a connection between the Sabbath and ecology, since rest and nourishment are required both the land and its inhabitants (i.e., humans and beasts). This article exegetically analyzes Exod 23:10-12 and suggests some possible ecological implications. Accordingly, it is argued that while the biblical sabbatical year seems to have required a rest for the whole land-a practice which may seem impossible today-in modern times heavily cultivated portions of land could be allowed to lie fallow. Instead of overusing particular portions of land with the aid of agro-chemicals, farming systems such as land rotation could fruitfully be practiced. Such a practice may not only allow cultivable lands regain fertility, it may also contribute towards the sustenance of the wild including endangered species. This study may be particularly useful in the African context.

AbstractThis article argues the following : (i) there is a close but neglected relationship between "torah" and "hokmah" in the Hebrew Bible / Old Testament and this should be reflected in the interpretation of the Decalogue. (ii) African proverbs / wisdom can be utilized as a hermeneutical sounding board for the appropriation of the Decalogue in African contexts.

AbstractThis study of the reinterpretation of the exodus tradition in the Wisdom of Solomon investigated the possibility that the reinterpretation entailed the alignment of history and wisdom. To come to grips with this alignment, attention had to be paid to its Greco-Roman context, whilst also taking into consideration the literary and theological structure of the Wisdom of Solomon, as well as its rhetoric and genre. In a theologically creative manner, Wisdom (as divine personification) and history (as memories of salvation during the Exodus) were combined in the Wisdom of Solomon to convince the Jews in the diaspora that justice would prevail - not only in this life but also thereafter. By means of poetic imagery, rhetorical skill, historical reinterpretation and imaginative wisdom theology, religious identity were not only bolstered to resist a dominant Greco-Roman culture but also to develop a positive view of creation according to the values of wisdom exemplified by the reinterpreted Exodus traditions.

AbstractThis contribution attempts to interpret the personal diaries and papers of Hendrik Witbooi, an icon of the struggle for liberation in Namibia, in view of postcolonial criticism. It is argued that Witbooi's diaries and papers indicate how he responded to colonial discursive practices by means of assimilation and resistance. Special attention is given to the possibility that an 'exodus theme' was employed as a rhetorical strategy to mobilize the Witboois to relocate to new territory and eventually used to resist colonialism by inciting an uprising against the German authorities. The question will also be posed what type of Bible interpretation Captain Witbooi employed to come to such an understanding of the exodus theme in his diaries within the nineteenth century theological context of providentialism. The article forms part of a research project on "The negotiation of identity and narratives concerning origin and migration in Africa."

AbstractThe final position of the tenth commandment might suggest that it is intended as the climactic statement of a series of 'ten words' and is linked to the first commandment to form an inclusio. While the first commandment insists that there is no other God and that this is rooted in an internal posture; so too the tenth commandment is opposed to an inner attitude of self-interest that could influence and precipitate actions that violate one of the preceding commandments.

AbstractFrom the perspective of cultural memory the cultic tradition of the Feast of the Unleavened Bread in Exodus 13:3-10 acted as a sign ('יאֿוֹת') and a memorial or commemoration ('יכָּרוֹן') of the Exodus as an act of divine deliverance. The dialectic between 'sign' and 'memorial/commemoration/reminder' is framed by references to the consecration of the first-born male (13:1-2, 11-15) and the phylacteries ('tefillin') that functioned as a sign ('יאֿוֹת') on the hand and symbols ('טוֹטָפֻֿתֹ') on the forehead (13:16). Exodus 13 is not merely the duplication of material arguing for the observance of the Passover in the previous chapter (12:14-28) but it constitutes a combination of the cognitive act of remembering and the ritual act of commemoration. It will be argued that the central role of memory and commemoration as complementary concepts in the observance of the Passover and the Feast of the Unleavened Bread is expanded by adding the instruction of wearing a 'sign' on the hand and between the eyes. These signs can be considered as embodied metaphors respectively for power and action and for perception and observation; thus going beyond the mere ritual or cultic commemoration of the exodus. This interpretation will be tested by comparing Exodus 13 with other texts in the Hexateuch where a similar link between 'sign' and 'memorial' is found. The element of 'sign' adds to the notion of ritual commemoration the cognitive evocation of remembrance - a potent mechanism to enhance the identity shaping function of cultural memory (Ex 12:13; Num 17:3,5; Josh 4:6f).

AbstractFor several decades the book of Exodus was the locus classicus for the struggle against colonialism and racial discrimination across Africa. This paper engages with the problem: How do we appropriate the book of Exodus theologically in a post-colonial Africa? The validity of the following hypothesis will be investigated: The book of Exodus can be interpreted as a polemical narrative concerned with origin of Israel as a nation, born within the crucible of slavery and forged by the guiding divine presence during the sojourn in the desert and at Mount Sinai. It is argued that there are similarities between elements of the Exodus narrative and certain texts in the Ancient Near East - specific attention will be given to the three major themes of the Baal epic: The crossing of the Re(e)d Sea (Ex 14-15) and Baal's victory over Yam (sea); the instructions concerning the tabernacle and the eventual building of the tabernacle (Ex 25-31, 35-40) and the arguments for building a temple or palace for Baal; as well as the destruction of the golden calf (Ex 32-34) and the annihilation of Mot (death) by Anat. Brief mention is also be made of correspondences between the narratives in Exodus and certain Assyrian and Neo-Babylonian texts. In all these contexts it is suggested that Yahweh is portrayed as the deity that played a crucial role in the origin of Israel as a nation and that this was constitutive for emerging monotheism as the religious identity of Israel as a nation. In closing it will be reflected on how African narratives concerning origin and identity can engage in an intertextual dialogue with the Exodus narrative.

AbstractThis article argues that divine presence and absence plays an important role in the narratives of the book of Exodus. A dialectic between divine presence and absence is indicated by the use of the expression the "fear of God / the Lord" in Exodus. The article argues that "the fear of the Lord / God" provides a window into the process of establishing theological coherence in the book of Exodus where contending theological traditions were brought together as an initial overture towards the eventual canonisation of the Torah, Prophets and the Writings.

AbstractAlthough the second commandment takes a stand against idolatry, it raises the issue of sin of the father being transferred upon the children to the third and fourth generation as a form of divine retribution. The first chapter presents the hypothesis that the Decalogue has provided a primary literary context for comparing two versions of it. Social rhetorical analysis was applied as a multidimensional methodology to appraise both texts for their relevance in Africa. Chapter Two presents a research survey on sin and original sin. Comparison of both concepts revealed that sin of the fathers upon the children is a method of indicating original sin. Just as one man’s sin affects all, sin of the fathers also affects their children. The ancient treaty proposed that one is blessed on the condition that one obeys, and cursed or punished for sin. This is traceable in the Decalogue and has been adopted among the Tyap in the southern Kaduna context, in the view that what affects one, affects all, whether that be dignity or shame. Africans believe that those who obey will be venerated as ancestors, and enjoy a mark of inter-generational honour from the ancestor to the living. The third and fourth chapters appraise the Decalogue using social rhetorical analysis. Chapter Three focused on Deuteronomy Five while Chapter Four was on Exodus 20. These chapters provided the literary context for comparing and analysing the concept of sin of the fathers upon the children. I argued that the covenant context fits the first Decalogue and the ancient treaty context, while the holiness context fits the second Decalogue and the Second Temple era. The theory of corporate and individual responsibilities was applied in an appraisal of sin of the fathers for African understanding of original sin. In the final chapter and conclusion, I argue for the etiological nature of sin and the reasons for its continuation across generations of humanity. This research discovered that divine justice was not administered first corporately and later individually, as alleged by Ezekiel and Jeremiah; one form did not exist before the other (dispensationally). This study concludes that both responsibilities co-existed. Where scholars like Miller, Propp, Dozeman, Kaminsky, Duke and others were implicit, I have argued explicitly for the co-existence of corporate and individual responsibility. The two existed side by side and were applied simultaneously. This finding regarding the co-existence of both forms of divine retribution is the contribution of this thesis to Old Testament biblical research. In like manner, the Sabbath co-existed in both contexts; one did not replace the other. While Exodus/liberation served as motivation for the Sabbath in the covenant context, creation served as the motivation of the Sabbath in the priestly context. The priestly-holiness context influenced the Second Temple period; and without holiness, one can neither see God nor relate with him or enter the temple to worship God. The Sabbath identity of the Israelites was renewed by the theology of creation. Creation gave access to all human beings, including Africans from southern Kaduna, to participate in the worship of God.

AbstractThis volume contains most of the papers presented at the Congress which was held at the Randse Afrikaanse Universiteit in Johannesburg in September 1986. The first section of four papers is entitled "Exegesis." M. J. Oosthuizen's paper, "Some Thoughts on the Interpretation of Exodus 4:24-26," argues for a narrative approach that can illuminate this episode in terms of both the narrower context of Exod 1:1-7:7, as well as the broader context of chaps. 1-14. In J. J. Burden's "A Stylistic Analysis of Exodus 15:1-21: Theory and Practice," a short introduction to literary theory and terminology precedes an extensive examination of the actual text, including structural, phonological, philological, syntactical and semantic analysis, and is followed by a study of the theology and context of the passage. R. Althann's short paper, "pdt in Exodus 8:19 (English Versions 8:23)," argues, on the basis of a reciprocal interchange of b and p, that pdt was derived from bdd, a root which means "to be separate, isolated." In "History as Poetry: A Study of Psalm 136," by J. F. J. van Rensburg, the main concern is to establish the mutual influence history and poetry have on one another. The next three essays are grouped together as "Theology." In "Who is to Blame: The Pharaoh, Yahweh or Circumstance? On Human Responsibility, and Divine Ordinance in Exodus 1-14," F. E. Deist examines how each of the three layers of Exodus 1-14 (J, Dtr and P) approaches the relationship between human responsibility and divine ordinance and then applies these views to the present-day South African crisis. "Egypt as a Hermeneutical Principle in the Theology behind the Plagues of Egypt," by L. M. Muntingh, reviews the scholarly research on the plague narratives and concludes that Egypt, in this narrative, is more than the historical nation, but also represents the universal and supra-historical sovereignty of God over all nations. J. A. Loader, in "Exodus, Liberation Theology and Theological Argument," examines liberation theologies from the viewpoint of their implicit logical dilemma of trying to proceed from both the situation of the reader and the Bible as the Word of God at the same time and finds a solution to the impasse in D. Kelsey's use of Toulmin-logic. The final section, "Application," has two papers. G. W. Ashby, in "The Exodus in the Liturgical Tradition in Psalms and Passover," reflects on how the Exodus traditions are preserved in Israel's liturgies, the Psalms, effectively drawing out the meaning of that event for the people. The final paper, "Old Testament Scholarship from an African Perspective," by P. W. Flint, reviews and critiques African participation in OT studies, and then examines the contributions of African scholars to the study of Exodus 1-15. A bibliography accompanies each article. [Abstracted by: Thomas P. McCreesh.] Abstract Number: OTA11-1988-FEB-328

AbstractThe vexed problem of literary theory and method is discussed at the outset. Following this, previous literary conventions such as New Criticism, structururalism, decontruction, psychoanalytical and political criticism are briefly considered. Rhetoric or 'discourse theory' is considered to be a strategy which takes the hearer, at the receiving end, seriously in the communication process. The name 'stylistics' is preferred, rather than 'rhetorical criticism', as a method of analysis of a literary text such as Exodus 15. The procedure for the analysis 'concretise' the power and performance of this text within its context in order to evaluate its functions such as pleading, persuading and exciting in terms of 'perception theory'. These result are appraised to determine the theology of the poet and to make an ideology-critical evaluation for the South African context.

AbstractIn the book (Gorgias Press, 2010) cited by C. in the above title, Ben Zvi argues that the Judeans of the late-Persian period could not interpret the "empty land myth" otherwise than in an inclusive manner, an approach that, according to him, is reflected in Ezra-Nehemiah and also surfaces in the Pentateuch, the Deuteronomistic History, and prophetic literature in Ben Zvi's social memory analysis of these materials. The logic of Ben Zvi's argument appears so pervasive, according to C., that one is compelled to revisit one's stance on the issue of exclusivity in Ezra-Nehemiah. After some engagement with that complex, N. develops a case that, in the books in question, the viewpoint is in fact an exclusivistic one and that in them the "empty land myth" is treated in an exclusive manner as well. Of great concern in this connection is, C. points out, the fact that Ben Zvi's argument comes at a time when African Christians are engaged in a quest for a biblical paradigm for a theology of reconstruction that is currently being envisaged. Of even more concern is the fact that some scholars view Nehemiah as a paradigm for a theology of reconstruction in Africa, analogous to Moses and the exodus as paradigmatic for a theology of liberation. On historical grounds, C. rejects Nehemiah as a biblical paradigm for a theology of reconstruction in Africa. In sum, C.'s paper represents an attempt to engage Ben Zvi's above-cited article along the above lines. [Adapted from published abstract: Christopher T. Begg] Abstract Number: OTA41-2018-OCT-1852

AbstractIn her provocative book, The Female Face of God in Auschwitz: A Jewish Feminist Theology of the Holocaust (2003), Melissa Raphael argues that the exceedingly ordinary acts of women washing or caring for their own bodies or the bodies of others reflected something of the liberating presence of God in Auschwitz. These 'simple acts of humanity' had the purpose of restoring the personhood that was seriously imperiled by the dehumanizing acts of the Nazis in the death camps. Raphael's constructive theological construction that uses the lives of ordinary women to image God's liberating presence in Auschwitz will be used as hermeneutical lens in rereading the stories of the five women in Exodus 1-2, whose acts of relational care for the baby Moses serve the function of resisting the dehumanization underlying the acts of genocide reflected in this text. Moreover, the decision of these women to protect the vulnerable and to preserve life precedes or foreshadows God's liberation, so serving as an image of God's liberating presence.

AbstractThis paper will consider the meaning and significance of the Sabbath commandment through the lens of human dignity, considering how various communities in the biblical traditions wrestled with the question of how to remember the Sabbath and keep it holy. So the Sabbath commandment will be read in terms of the dual commandment to work as well as to rest underlying this commandment, showing how the basic human right to work as well as to rest forms an important part of reading this commandment in terms of a human dignity framework. In particular, this paper will show that reading the Sabbath in terms of human dignity may offer theological resources to contemporary communities to resist the growing tendency of disrespecting or violating people's humanity when it comes to the central desire and need to work.

AbstractIf historical and aesthetic criticism are not viewed as mutually exclusive reading strategies but used in conjunction the combined heuristic strategy may assist the interpreter in reading more efficiently. In this article the historical-critical insight into the evolution of the text of Exodus 1-12 is employed within the framework of an aesthetic interpretation of the text. Not only have the editors changed the sujet of the original story, they have also changed the setting of the nanative, its characters, the narrators' point of view, as well as the mode of presentation. Thereby they have altered the original story's thematic interest, and perhaps even its genre. Knowledge of the form of the original story as well as of the extent of the editorial activity can therefore assist the literary critic in determining the nature and thematic interest of edited texts.

AbstractEach of the three (major) layers of Exodus 1-14 (J, Dtr and p) is built around a particular theme and displays a particular theology, each thereby giving a different 'answer' to the question of the relationship between human responsibility and divine ordinance. According to J Yahweh can be known from events in nature and everybody has the responsibility and freedom to respond to Yahweh's selfrevelation. The Deuteronomistic layer views Yahweh's revelation as something that happened generations ago. Yahweh's prophets point to that history and issue warnings to all people. If people consistently refuse to listen to his prophets Yahweh hardens their hearts, thereby taking from them their freedom of choice, and then uses their history of failure and ruin as a warning to those who still have to choose, In P Yahweh reveals himself only to his covenant people through his dealings with those outside of the covenant. He dictates history and in his presence even the covenant people should obey his laws to the minutest detail in order to prevent the defiling of Yahweh's honour and to escape his consequent wrath. These three views are then rephrased in question form and related to the south African crisis of the day.

AbstractAfter a chronological survey of mentions of Egypt and Egyptians in the Hebrew Bible, H. concludes that Egypt has a dual image in the Bible. On one hand, it is a place of refuge, where Abraham and his family go to escape famines and the kings of Israel and Judah look for aid against other world powers. It also becomes a place of enslavement, however, to Joseph who goes there as a slave and to the Israelites who end up working for the Pharaoh. [Abstracted by: Charles W. Miller.] Abstract Number: OTA24-2001-OCT-1650

AbstractThe focus of this article is the Sabbath commandment as it is expressed in Exod 20. A number of factors that contribute to its expression are examined: the place of the Decalogue in the life of Israel, the stipulations for proper Sabbath observance, and the reasoning and motivation that lie behind its keeping. Additionally, various facets of human life that mark the seventh day of creation are connected to specific terminology within the fourth commandment. The article concludes by arguing that the Sabbath commandment in Exodus, properly observed, is a picture of the seventh day of creation and that a desire to recover that situation motivates its keeping.

AbstractThis article examines the plight of migrants by conversing Brian Wren's poetic song, Travellers, with a missio-political reading of Exodus 1:8 - 2:10. Most migrants are people on the move fleeing from untenable threats to their lives from dysfunctional states of the Global South. The article argues that the socio-economic and political forces that deny the Hebrew migrants in ancient Egypt fullness of life as described in Exodus 1:8-2:10 are still at work in the threats that contemporary migrants face. Wren's poetic song offers a life-affirming discourse that postulate an alternative missio-political response that affirm human dignity, human rights, human respect and a commitment to justice that facilitate "fullness of life".

AbstractL'étude comparative des textes mixtes de Papyrus Nash, Philon, 4Qphyl G, 8Qphyl 3 et 4Qmez A montre, d'une part, que leur forme du Décalogue est plus proche de la version d'Ex que de Dt, et d'autre part, que ce Décalogue est plus proche de la Septante que du texte massorétique. Les scribes de ces textes ont copié le Décalogue d'Ex qu'ils ont appris par cœur. Cela explique pourquoi les témoins qumrâniens supposés recopier Dt contiennent la forme d'Ex. Cela explique également les particularités textuelles de chaque témoin, puisque les variantes retenues par chacun d'entre eux ne sont pas toujours les mêmes. The comparative study of the mixed texts found in the Nash Papyrus, Philo, 4Qphyl G, 8Qphyl 3 and 4Qmez A shows, on one hand, that their form of the Decalogue is closer to the version given in Exod than to that found in Deut, and on the other hand, that this Decalogue is closer to the Septuagint than to the Massoretic Text. The scribes who wrote these manuscripts copied the Decalogue of Exod from memory. This explains why the Qumran witnesses which are supposed to cite Deut contain the Exod form. This also explains the textual particularities in each witness, since the variants found in each of them are not always the same

AbstractLe Targum fragmentaire G (Ms G) qui contient le début d'Exode xx a fait récemment l'objet d'une publication de P. Grelot dans la "Revue des études juives" 159 (2000). Cependant cette publication suscite des objections sur la structure du poème et sur le rôle des textes en prose que nous avons à l'intérieur de ce poème. Cette article entend présenter ce texte autrement en se basant sur la comparaison avec les autres textes targumiques

AbstractThis study revisits the main textual witnesses of the Decalogue, one of the most famous texts of the Hebrew Bible/Old Testament. The comparison between the Masoretic text of Exodus 20 and Deuteronomy 5 provides a considerable number of textual differences. Supplementary variants are attested by the other witnesses in Hebrew (Samaritan Pentateuch, manuscripts from Qumran, Nash papyrus), Greek (Septuagint), and Syriac (Peshitta). While some scholars want to ignore phylacteries, it is interesting to note that the closest witness to the Masoretic text in Deut 5, is a phylactery from Qumran (XQ3). Besides the Egyptian witnesses (Septuagint (and Philo) in Greek, and the Nash papyrus in Hebrew) share some readings against all the other witnesses. This observation seems to support the theory of local textual evolution. All together, the textual witnesses show that the history of the transmission of the Decalogue provides some shady squares. It is not always possible for the scholar to explain the origin of and the reason for variants. No witness can claim to have the original text which has not been corrected during its history. As regards the Masoretic text, the possible textual corrections in Deut 5 seem to be later than those of Exod 20. On the textual and historical level, this study invites exegets not limit themselves to the Masoretc text only but also to take into consideration the other textual witnesses. This study of the text reaches the theological conclusion: not confining oneself to only one textual tradition can help forward a more dispassionate progress in the field of ecumenism.

AbstractIn a context focusing on the Decalogue in relation to the question of human dignity in Africa, two sets of texts interacting with the Second commandment from a creation-theological perspective are analyzed. One is the core of Deuteronomy 4, the other is four passages in Isaiah 40-55, and it is argued that both see the act of making 'a graven image' as a perversion of the concept of the human being as created in the image of God. This interpretation of the Second commandment, relating it to a broader creation-theological discourse, may provide an interpretative model for contemporary readers of the Decalogue, in casu in relation to the question of human dignity in Africa.

AbstractH.'s study of Exod 15:1-21 opens with the Hebrew text of the segment and an English translation of this. It then ranges over, e.g., the passage's literary form ("a hymn"), poetic features, unicity (vv. 1a and 19 represent a redactional, P-inspired framework for vv. 1b-18, while the [earlier] "Song of Miriam" [15:20-21] has been secondarily combined with the [later] "Song of Moses" [15:1b-18]), religionsgeschichtlich background, theology, and dating (likely exilic/posexilic). [Abstracted by: Christopher T. Begg] Abstract Number: OTA29-2006-OCT-979

AbstractThe early post-exilic period in Israel's history saw a radical reinterpretation of Yahweh's presence among his people. This re-orientation was prompted by the significantly changed socio-religious conditions during the Persian era. Yahwism had to be defined in the absence of the luxurious sanctuary of the monarchic era, as well as in the context of a diversity of religions. Within this context the radical shift which is witnessed in the second commandment took place. A movement away from cult images to the strong prohibition of images (aniconism) was concluded. This movement is a reflection of the hermeneutical altercation on the mystery and majesty of God. The present paper investigates the hermeneutical implications of the second commandment for reflecting on human dignity in an African context. An overview will be provided of the history of research on the second commandment and the religious-historical circumstances that prompted it. Thereafter, the results of the overview will be brought into interaction with one particular Africentric interpretation of the Second Commandment.

AbstractThe purpose of this article is to look at the practice of having the Law (Ten Commandments) as a fixed liturgical element. Is it really functional? Do the people who worship understand it correctly? Does it do justice to the Law? This article attempts to find a way between the Charybdis of legalism and the Scylla of antinomianism. Neither is acceptable. This article attempts to interpret usage of the Law biblically, from the perspective of the Reformed doctrinal standards and the practices of the DRC. Jesus. summary of the Law is a summary of the whole of the Old Testament. In the Old Testament the Law (Ten Commandments) functioned as life-giving principle. However, Jesus is the New Testament's live-giving principle. The conclusion is that there are at least six different things called .law. in the Bible and therefore we should be careful to just take any biblical reference as a reference to the Ten Commandments or let the Law function as a fixed liturgical element. Maybe it is better to preach the Law than to use it as a fixed liturgical element.

AbstractThis article deals with a central question regarding the interpretation of the tenth commandment, namely "do the two verbs that are translated with covet / desire in the tenth commandment refer to a solely mental attitude or do they necessarily imply action to make the object of desire one's own?" The Decalogue forms part of the relationship between God and Israel where certain values regarding life and harmony in the covenant community is promoted. The proposal of this article is that desire as a mental attitude is the theme of this commandment because it already leads to disharmony in a society even without action to attain the object of one's desire. The same mode of thought can be recognised in African cultures. In reading proverbs from Africa no clear indication is found that they relate to both coveting and any actions resulting from coveting, as with the tenth commandment. The proverbs warn against desire or coveting as mental activities per se. "Be patient a burning desire is not a pain."

AbstractThe article identifies three different discourses on Egypt in the Hebrew Bible. The political discourse is interested in the politics of contemporary pharaohs and Israelite treaty negotiations with them. In the exodus discourse, Israel projects her historical experiences into a mythical Egypt of the past. The wisdom discourse portrays Egypt with interest and sympathy.

AbstractThis article proposes that: 1) The correct position of the 'atnach in Exodus 20:23 is under the word אתי 2) את must not be understood as a preposition ("with"), but as a nota accusativ; (marker of the direct object). The consonants all remain unchanged. Yhwh thus says the following in Exodus 20:23a: "You shall not make me; a god of silver, or a god of gold you shall not make for yourself."

AbstractThis paper investigates the meaning of the word thousands in the second commandment. It is argued that, within this particular context, it should be translated as 'families' rather than as 'thousands' and understood as referring to the fourth of four generations living within the same family. Deuteronomy 7:9 should likewise be understood as 'the family lineage' rather than 'a thousand generations'.

AbstractThis article focused on Pro Pent (or the Project for the Study of the Pentateuch) which was established in August 2000 after professor Eckart Otto from the Ludwig Maximilian University (LMU) of Munich visited the University of Pretoria (UP). Pro Pent is a joint project of UP and the LMU and since 2001 annual seminars drive the initiative. These seminars are held in Pretoria and sometimes in Munich. Pro Pent is now an established international study group on the Pentateuch. In order to understand Pro Pent in the South African context, the article briefly discussed the work of previous South African Pentateuch scholars like John William Colenso, Johannes du Plessis and Ferdinand Deist. Their contributions were firstly assessed before Pro Pent's contribution to the study of the Pentateuch was discussed and its relevancy for the South African context assessed, and highlight Pro Pent's intention to be relevant.

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.

AbstractThe paradox in the famous declaration of Psalm 19 that the heavens ‘narrate’ the glory of God and that this message of nature is ‘inaudible’ prompts the question as to the sense of speaking about a striking divine appearance without words (pun intended). In the light of the equally paradoxical presence of the motif of not-seeing in Old Testament theophanies where God himself appears, it seems that wordless speaking and unseen beauty need to be examined in association with each other, especially because the theophanies of Exodus and 1 Kings associate the motifs of not-seeing and silence with both the appearance and the speaking of God. This article investigates the cluster of ideas in Psalm 19 in the light of the theophanies and other texts. It then proposes a way in which this may be understood, notably that God’s own beauty is visible in that which he has created beautifully, that is, nature. It is argued that, if this proclaims God’s [foreing font omitted; refere to PDF], the latter must be a divine quality observable in nature.

AbstractThe issue o f "land" in South Africa remains a political and emotive one considenng that the year 2013 marked the centenary of the Native Land Act of 1913 The latter Act was aimed at limiting blacks their rights to land. Even today, the majority of black South Africans are still awaiting the fulfilment of the promise for the Promised Land. The promise remains unfulfilled on two fronts. First, the governments land reform programme has failed to deliver on the promise to return the land, even as wealth basically remains in the hands of the minority, the historical winners. Second, the wealth from the mining and agricultural sectors lies in the low costs of production through cheap labour of basically indigenous peoples. In the global world economy. South Africa is one of the biggest exporters of mineral resources and agricultural products. However, as the sage has rightly expressed it, “The field of the poor may yield much food, but it is swept away through injustice” (Prov 13 23, NRSV). In this article, we use the Tshivenda proverb, lupfumo lu mavuni, literally rendered “wealth is in the land”, as a hermeneutical lens to examine the Old Testament concept of “Promised Land,” within selected texts, in particular, within the context of Moses’ call (Exod 3-4). If the biblical theme of “Promised Land” is reread through the eyes of the indigenous peoples of South Africa, people who continue to await the “Promise of land”, what kind of reading might emerge?

AbstractBiblical texts read at face value and outside their contexts, may give an impression of what they do not say. Words and phrases acquire different meanings depending on who says them and in what circumstances they are being said. The present text seeks to investigate what the phrase '... you shall let all girls live' (Ex 1:22) could mean when read from the perspective of African-South African women's experiences. Does the text imply that the bodies which must survive (female bodies) versus those which must suffer death (male bodies) are as valued and as safe as is apparently the case? Are these words, which appear to have the females' interest at heart (about persons marginalised on the basis of their ethnicity, age and gender), uttered by the powerful other, as empowering as they appear to be? If a hermeneutics of Bosadi is applied to Exodus1:8-2:10, how helpful may the reading of this pericope be towards the building of respect for female bodies? These questions seek to unmask differing ideologies surfacing in Biblical texts, an exercise which will hopefully lead to a better appreciation of what Biblical texts can mean to readers in different contexts.

AbstractDid the Exodus model of God as liberator sufficiently address the plight of the Black masses during the apartheid period? Can such a model be successfully applied in the present post-apartheid South Africa? Many sectors of the South African communities continue to be plagued by poverty, sexism, and ethno-centrism. Economic liberation has failed in spite of political liberation. Is it then consistent to apply a liberation model without the accompanying model of God as conqueror? God intervened to liberate, and also to dispossess the land for the liberated. How does one reconcile these contradictory images? Afrikaners viewed themselves as acting with the support of God in dispossessing Black Africans. The failure of liberation from apartheid and the contradiction of the two-part biblical model suggest that the exodus-conquest model does not fit well with the situation of Blacks in both the apartheid and post-apartheid eras. But lost in the theological formulation of the Exodus model is the intent of God's exodus deliverance, that is, to bring people together as a nation at Mt. Sinai to worship God. If the present political liberation of South Africans is a result of God's intervention, then it is incumbent upon them to enter into covenant relationship with God and keep his just laws. At the same time, the male orientation of the Exodus narrative highlights the role of God as conqueror and marginalizes the role of women, a perspective that should not be allowed to dominate its theological application.

AbstractThe article investigates the oppression of people as well as its resistance in Exod 1–15 and Southern Africa, from an intersectional perspective. The Zimbabwean migrant women embody the intersectional struggles of the working-class people (class), women (gender) and immigrants (internationality) in Southern Africa. This scenario might have been the case in the world of the biblical texts. First, the study outlines the lived experiences of the Zimbabwean migrant women in South Africa in order to highlight the multi-layered and intersectional character of and the resistance of their oppression. Second, the essay probes the resistance of oppression in the Exodus narrative, with a specific interest in women. Third and lastly, the study shows how the intersectionality theory assists us in drawing a broader and relative depiction of the oppression of women in Exod 1–15 and in Southern Africa as well as the need to resist such oppression.

AbstractM.'s article begins with a historical overview of the importance that Africa and Africans play in the biblical record and in the early church. This information is used to show that there is a special affinity and continuity between Africa and the Hebrew Bible, which affinity and continuity continue to be denied by the Euro-American missionaries. The African response to this clash of Euro-American and African cultures was initially grounded in liberation theology, which focused on the Book of Exodus and the figure of Moses. Liberation theology, however, was based in the intellectual tradition of the West and, according to M., proved less than helpful after a time. In its place, M. calls for a theology of reconstruction, modeled on Nehemiah and his efforts to rebuild the social and physical infrastructure of ancient Judah, to more effectively address the challenges now confronting Africa. [Abstracted by: Charles W. Miller.] Abstract Number: OTA24-2001-OCT-1660

AbstractThe purpose of this dissertation is to determine the theological reasons behind the prohibition of idolatry stated in the second commandment. Through the exegesis of Exod 20:1-6 and its parallel passage in Deut 4:15-24, the study outlines four other theological reasons, in addition to Yahweh's jealousy, for the prohibition of idolatry in the book of Exodus. The study attempts to explain the nature and function of the second commandment in light of its literary, historical, and theological backgrounds. Chapter One surveys the various approaches to the study of the Decalogue and the second commandment. Special attention is given to the form and literary structure of the Decalogue as a covenant document similar to the suzerain-vassal treaties of the ancient Near East. The conclusion is that the second commandment is best understood against the suzerain-vassal treaty background in which Yahweh, as the Sovereign king, gave stipulations concerning the proper way of worship, which were to be obeyed by Israel, His vassal. Chapter Two describes the religious milieu of three countries of the ancient Near East (Mesopotamia, Egypt, and Canaan) in whose midst Israel found herself before and at the time of the exodus from Egypt. It is observed that the religious milieu of these countries was polytheistic. One of the prominent form in which the gods were represented was the bull/cow/calf form. It seems clear that the second commandment was given against such religious background which highlighted the unique nature of Yahweh and His worship. Chapter Three highlights Yahweh's acts of creation, in Genesis, as foundational to the prohibition of idolatry. The creation of the universe, the creation of mankind in His image, and the creation and deliverance of Israel with whom He established a special suzerain-vassal covenant relationship, form a historical and theological background to the second commandment. Chapter Four is a lexical study of the term "pesel". The usage of the term and its synonyms in the Old Testament describes an idol as a deity other than Yahweh, the God of Israel. Chapter Five is a detailed exegetical study of Exod 20:2-7 and the related parallel passage in Deut 4:15-24. The exegesis yields at least four principles which establish the theological basis for the prohibitions of idolatry. These include Yahweh's unique nature as aniconic and transcendent, His act of creation, His act of redemption, and His covenant relationship with Israel. Chapter Six is an analysis of the golden calf episode in Exodus 32 as a case study which illustrates the violation of the second commandment. This is an explicit example which illustrates the nature of an idol and its worship, and also, the danger of syncretism and confusion which threatens the true worship of Yahweh as required by the second commandment. Chapter Seven validates the function of the second commandment on the basis of four theological principles highlighted in the Pentateuch. Attention is drawn to the singular and unique character of Yahweh in the polytheistic world of the Old Testament time. In light of the theological motifs the second commandment functions as an apologetic in support of Yahweh's uniqueness, and a polemic against pagan deities and their worshipers. The conclusion summarizes the preceding chapters and the contributions of the second commandment to the knowledge of God in His nature, actions and character.

AbstractThe literary analysis of Exod. 2.1–10 offered in this article identifies a multi-layered narrative performance of identity formation around three foci: first, around ethnic formation shaped by an encounter between an exposed Hebrew child and an Egyptian rescuer who is viewed favorably by the storyteller (2.3–6); second, around ethnicity associated with nurturing that reunites the displaced child with members of his subgroup (2.7–9); finally, around ethnicity portrayed as malleable political identity by which the son of a Levite's daughter becomes the son of Pharaoh's daughter (2.2, 10). Read in light of three major theories on ethnicity (Situationalism, Primordialism, and Constructivism), the story reflects not only circumstantial ethics of individual actions, but also how larger socio-cultural and political shifts create and structure identity formation and meaning. Moses’ adoption (2.10) constitutes the culmination of a cluster of socio-economic, cultural, and political negotiations involving members of his Hebrew subgroup and a member of the house of Pharaoh.

AbstractIn his first articulation of self-definition—though not his first identity-forming moment—in Exodus, Moses, a repeat survivor of violence, describes himself in genealogical and geographical terms: “I have become a sojourner in a foreign land” (Exod 2:22). The bearer of that identity and memory, however, is not Moses but Gershom; that is, “sojourner” and “foreignness” function less as personspecific and boundary-specific tropes than as intergenerational and interregional presences. Moses's intergenerational and interregional interpretive act creates a narrative and embodied character, Gershom, whose “inherited” story illustrates an exodus motif of fragmented and dislocated identity reclaimed as traumapromise. Combining biblical exegesis with theoretical insights from postcolonial analyses, cultural memory, and identity formation in the nation-state of Cameroon, the essay reads Exodus 2 as a postwar story of identity formation, infused with multiple consciousnesses (political, ethnic, gendered, regional, and religious) and varied memories (conjunctive, disjunctive, and adjunctive). These consciousnesses and memories create gershomite identity, the narrative trope and communal embodiment that transform the traumas of communal fragmentation and displacement into trauma-hopes of survival and regeneration.

AbstractExodus, when read as narrative, creates a portrayal of God. The portrait of God changes when one lets the whole narrative speak and one allows the different features to interact and form a complete picture. This article attempts to outline the features of God, as the exodus narrative presents them. It also considers the implications of looking at the complete narrative instead of selected passages. It proposes that the nuance of such an approach contribute to our understanding of Biblical witnesses to God.

AbstractCertain elements of the origin and migration narratives of the Yoruba such as a common ancestor, common ancestral home, common belief in the Supreme Deity provide a basis for identity formation and recognition among the people. It is argued that the narratives help to bring to light the memories of the Exodus and Israel's recollection of Yahweh as the root of its identity. The juxtaposition of cosmogonic myths and migration theories foregrounds the elements of identity formation of the Yoruba people and have a parallel in the blending of both cosmic and migration elements in Exodus 14-15:18. This blending also points out clearly the role of Yahweh as the main character in the Sea event.

AbstractSabinet African Journals - reliable research that offers more than 500 African journals, including the African Journal Archive. It is the most comprehensive, searchable collection of full-text African electronic journals available on one platform.

AbstractIn the first part of this paper, liberation theology’s use of Marxist analysis in its programme of ideology critique is briefly discussed. It is argued that Althusser’s development of Marxist theory can help to elucidate liberation theology’s hermeneutic position. Subsequently the discussion concentrates on the understanding of the exodus theme that is generated by this hermeneutic stance. Particular attention is paid to the thought of Croatto. Finally the paper poses the question of whether our respective ideological commitments still allow for meaningful discussion between Christians. It is suggested that Scripture, as the canon of the church, should be allowed to exercise a critical function over against our hermeneutical commitments.

AbstractThis passage is one of the most perplexing in the Old Testament. In a preliminary discussion some of the source-critical and religio-historical hypotheses that have been put forward to explain this episode are briefly discussed. These hypotheses have often assumed that the passage is not a meaningful part of its context. In the ensuing discussion, it is argued that a narrative approach can throw new light on the function of this episode in the narrower context of Exodus 1-14. Religio-historical insights may provide a key to understanding the different 'points of view' in Exodus 4:24-26.

AbstractThis article deals with the approach to exegesis of biblical narrative, especially in Exodus, in finding its theological significance for contemporary and relevant biblical interpretation. It shows that the historical-critical method is unable to span the divide between the original context and our contemporary context, and to provide the present relevance of Scripture. After arguing for the validity of a set canonical text, this article shows that biblical narrative in general, and the Exodus narratives in particular, are best explored theologically by means of a canonical approach. It shows that the theological significance translates more easily into life-application. It demonstrates how the Exodus narratives are employed canonically for its theological significance throughout the Bible. It concludes that the Church needs teachers who recognise their responsibility to accurately interpret their whole Scriptures, the Bible, with the necessary historical, linguistic (rhetorical) and theological considerations, and that this is best done in a canonical context - whether we use a synchronic or a diachronic approach.

AbstractAvailable explanations of the causes for Egyptian sense of abomination in Genesis 43:32, 46:34, and Exodus 8:22 are either too general or incorrect. It is suggested that in Genesis 43:32 the sense of abomination possibly stems from the malodorous woolen garments worn by the Hebrews; in Genesis 46:34 it is perhaps a combination of basic farmer / shepherd distaste and hatred stemming from an association of shepherds with the barbaric nomadic chieftains on Egypt's north-eastern border ; and in Exodus 8:22 it might be driven by the Hebrews' custom of burning portions of animals sacrificed to a deity. These suggestions, while speculative, have a Sitz im Leben context.

AbstractThe exodus tradition was passed on for posterity among the Jewish descendants about God who delivered their ancestors from bondage in Egypt, who divided the Red Sea waters and provided them with manna in the desert. The exodus tradition motivated them in many problematic situations about "God of their fathers" who delivered them. The modern post-biblical world has drawn some motivation from the exodus liberation motif, namely: Latin America, USA, South Africa, Rhodesia and Zimbabwe, amongst others. The topic: Reading the Exodus Tradition from a Zimbabwean Perspective is necessitated by the Zimbabwean experience of oppression. The function of the exodus tradition during colonialism in Rhodesia is discussed because it forms the nucleus from which Zimbabwe was born. Recently, the Zimbabwean people have been subjected to unjust treatments by the Zimbabwean regime. The function of the exodus tradition in the Zimbabwean situation is explored in chapters five and six, respectively.

AbstractSabinet African Journals - reliable research that offers more than 500 African journals, including the African Journal Archive. It is the most comprehensive, searchable collection of full-text African electronic journals available on one platform.

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.

AbstractExodus 19:3-6 summarises the whole of the Pentateuch in an excellent manner. None of the major elements of the Pentateuch are missing, while the passage does not overstep the boundaries' of the Pentateuch. This topical speech is structured in such a way that it calls God's people to put into effect their unique identity by living in accordance with the covenantal law, and this gives a special perspective to the Pentateuch as a whole. By putting this speech, with its special kerygmatic perspective, exactly at this point, the exilic/post-exilic redactor succeeded in giving new relevance to the old pentateuchal materials in a new age. He raises a voice of criticism against the exclusivism and legalism that were gaining a foothold in that age.

AbstractThe aim of this thesis is to explore the trends that are found in commentaries on the book of Exodus and their appropriateness in the African context. The study also seeks to move from a socio-political understanding of Exodus as liberation theology to the cultural understanding of Exodus as African theology. The following three trends are found in modern commentaries on Exodus as explored by this thesis: • Historical-critical approach – dealing with the world behind the text or author centred criticism. Commentaries found under this group include those of M Noth (1962), TE Fretheim (1990), N Sarna (1991), B S Childs (1977) and WHC Propp (1999). • Literary-critical approach – this deals with the text itself or it is text centred. Commentaries found in this category include: W Brueggemann (1994), J G Janzen (1997) and C Houtman (1993). • Theological-critical approach – deals with the world in front of the text. Commentaries of GV Pixley (1987), J Durham (1987) and G Ashby (1998) are good examples of the latter named approach. Exploration into the study of the above listed three trends and their corresponding modern commentaries show that the commentaries are not fully appropriate in the context of Africa (except Ashby). This is so because the above modern commentaries have not directly addressed the ongoing issues of poverty, political, economic, oppression, marginalization, HIV / AIDS, cultural and social issues, famine, racial and sex discrimination, religious crises, and other epidemics and natural disasters prominently found in Africa - particularly among the third world countries. The modern commentaries mentioned above are indirectly relevant for Africa since the topics which they address, resonate with the readers and interpreters of Exodus in Africa. This resonance is possible if readers and interpreters of Exodus in Africa find similarities between modern commentaries and their own current context. The study also shows that the three trends found in modern commentaries on Exodus are dependent on one another to bring forth a meaningful interpretation. Based on this working relationship between the three trends mentioned above, it is suggested that the three trends should be considered in close connection with one another. Biblical interpretation in Africa must do justice to the literary, historical and theological aspects of the Bible to be meaningful and appropriate in Africa.

AbstractGerald West has drawn the attention of Biblical scholars in Africa to the usefulness of indigenous reading resources in Africa. This essay will take as its point of departure West's persuasive argument that indigenous interpretive resources can enrich the interpretive work of trained biblical scholars. The essay will attempt to show how narratives of the origin and migration of the Tiv people from the Swem Mountain in Cameroon to north central Nigeria influence and elucidate their understanding and interpretation of the origin and religion of the people of Israel. Specifically, the essay will show how this understanding further influenced the Tiv people's interpretation of the book of Exodus. Suggestions will be made on how Biblical scholars in Nigeria could utilize this interpretive resource in their reading encounter with those that West describes as ordinary readers of Tiv extraction.

AbstractIn his search for the components or aspects of dialogue with the Bible particularly in Africa, West (2008:48) mentions five comparative approaches of Ukpong (2000:17-18). Using the third approach, which deals with the interpretation of biblical texts against the background of African cultures, religions and life experiences aimed at new understanding of the biblical text that would be informed by the African context and circumstance, this article argues that the Tiv people of Nigeria read and interpret Exodus as an ongoing identity negotiation and not merely as a historical, literary, liberating, postcolonial and feminist text as it has been read and interpreted over centuries by different exegetes. The article describes the narratives of origin and migration of the Tiv and establishes their relevance and/or impact on the theological apparition and interpretation of Exodus traditions amongst the Tiv as an ongoing progression of identity formation.

Abstract[note: the article is from 1956] Discusses three problems which arise in the translation process, particularly in the African Bantu language Lingala: (1) those arising from the inadequacy of the language into which we are translating; (2) those arising from differences within the language as used in various areas; and (3) those arising from some obscurity in the text or one’s understanding of it.

AbstractIn this paper, the thesis that historical geography is not merely the 'environment' for the development of theology in the Old Testament, but integral to its occurrence, is propounded. It is argued that Exodus 34:10-26 should be interpreted against the background of the 'socio-spatial dialectic' in its theology. This concerns its historico-geographical context and the structuring of 'time-space' in Exodus 34:11-26.

AbstractFor many years now the interpretation of the Old Testament in Africa has been challenged by the context(s) of the readers. It has become apparent that the Old Testament text is better read and interpreted within a specific context. The Exodus story brings about new meanings when interpreted within a specific context, which influences their understanding of the Exodus narratives. In this paper, it is argued that interpreting the Exodus narratives from a Ngoni perspective concerning origins brings about wider understanding, also of the Exodus story, as it creates parallels and challenges the readers - Ngoni in this instance - to identify with the story, critique the story and live it.

AbstractThe interpretation of the Ngoni of Exodus 14:21-31 makes a comparison with the Israelites possible. Both the Israelites and the Ngoni crossed an expanse of water to reach their new land; The Israelites crossed the Red Sea and the Ngoni crossed the Zambezi River. Moreover, just as God provided the Israelites passage by facilitating the crossing of the Red Sea on dry land in a miraculous way, the Ngoni were aided by the locals, the Chikunda people, by carrying them in their canoes to cross the river. The Egyptians perished in the sea; the Ngoni killed the Chikunda after being aided by them. The role of the King is also mentioned; in the biblical story Moses plays a significant role as the agent of God. In a similar manner, King Zwangendaba's role is highlighted in the entire episode. These narratives of origin and migration (both Biblical and Ngoni) are important for the formation of identity amongst the Ngoni in Zambia.

AbstractThe thesis of this article is that, moral instruction is related to popular wisdom. It is consequently believed that moral instruction serves various functions in an African community, to order the community, to direct the community relationships, to propagate community, tribe, clan, family ideals and bind the community tribe, clan, and family together. It is in this light that the fifth commandment is analysed and interpreted.

AbstractIt is argued that the prohibition against adultery and related extra marital sexual acts in pre and early Biblical times were not aimed at such acts per se, but at stabilizing relations and protecting the their ethical function was enhanced by making these part of cultic purity regulations. In the post-Old Testament period and especially in the early Christian tradition, sexual restraint to the boundaries of marriage became key in denoting the uniqueness of faith commitment. Since the medieval period through the Reformation and especially in its pietistic off-springs, adultery came to be viewed as one of the main 'sins' of humankind. In reaction to this, since the sexual revolution of the mid sixties of the previous century, extra marital sex became a commodity to proportions of idolatry. In traditional African communities there was a very open and relaxed view and practice of extra marital sex. The introduction of Western pietistic missionary teaching on sex on the one hand and the disruption of traditional culture through westernization and lately by mass media, disrupted sexual stability to disastrous proportions in many African communities. In African Christian communities, sexual purity is usually valued highly but seldom practiced. The unrestrained practice of sex and the consequential damage to human dignity of women and children in particular, cannot be redressed by simply preaching the seventh commandment loader. It will have to go hand in hand with redressing of social relations.