AbstractScrutinizes faith response to evangelization in contemporary times against the socio-historical background of Isaiah’s prophecies, and raises serious and thought-provoking questions on the disproportionality between the massive increase in external religiosity and the astronomical rate of crime and evil in our society.

AbstractProceedings of the first annual conference of the Catholic Biblical Association of Nigeria, 30 April-3 May 2008.

AbstractThis article examines the fulfilment of the land promise in the OT as a source of hope. This is particularly significant in our contemporary context in which land has become a contested issue. The question this article asks is whether the fulfilment of the land promise in the OT can be a source of hope for communities in (South) Africa. In the process of dealing with the question, the article observes that there are different theological interpretations to the Abrahamic promise within the Bible. Premising its line of thought on this observation, the hypothesis is advanced that some theological interpretations render the fulfilment of the land promise a source of despair for some communities in South Africa while others make it a source of hope. Specifically, Ezra-Nehemiah represents the former and the Isaiah tradition, the latter.

AbstractThe application of Isaiah 61 in Africa is considered by studying the original audience of Isaiah 61, exegeting the passage, studying Jesus’ audience of Isaiah 61, including a brief exegesis of Luke 4:14–30, examining why Isaiah 61 was never fully realized in either audience and considering the applications to Africa. While the ultimate fulfillment of Isaiah 61 will be in the eschaton, and while there has already been a partial realization of Isaiah 61 in Africa; a greater realization of Isaiah 61 is contingent upon Africans meeting the conditions of this vision: acceptance of Christ, following God, fighting injustice and helping the oppressed, hungry, naked and homeless.

AbstractThe author of this dissertation presents us with a cultural hermeneutical work. He toes the line of many African Theologians who have, since the 70ties and 80ties, tried to develop a postcolonial and specific African Theology. This work, therefore, which has not only given a historical analysis, but also an African oriented interpretation of the Fourth Servant Song of Isaiah, can be considered to be a successful and important contribution to the self amancipating African Theology of our time. Prof. Hans F. Fuhs

AbstractAnyone reading the Bible will attest that Biblical scriptures preserve a collection of struggles, trauma, and hardship in their ancient communities - the same trauma markers that many South Africans can attest to. On the same continuum, anyone who is reading the book of Isaiah, are confronted with not only a difficult book but also a difficult prophet. Isaiah did not in Isaiah 7:3ff only address his prophetic utterances at the King as an individual, but also at the people of Judah as a collective group and he did so through the metaphorical name-giving of his son “Shear-jashub.” The fear of imperialism and oppression was a reality, as it would later be in apartheid South Africa. The reading of Isaiah 7:3ff from a postcolonial perspective aims to provide a decolonised biblical trauma lens that would create an understanding of a decolonised reader in a postcolonial South Africa.

AbstractThe chapter analyzes three examples of the genre Study Bible in Africa, discussing how they express African contextual concerns in their respective interpretations of Isaiah. The three include a Roman Catholic one (characterized by Catholic inculturation theology), a mainstream Protestant one (characterized by conservative evangelical theology), and a Pentecostal one (characterized by concepts of prosperity gospel and spiritual warfare). Three conclusions are reached. First, that the genre should attend more to definitions of context, not only cultural but also denominational and ideological aspects. Second, the purpose of the comparison of ancient text and contemporary, interpretive context should be clarified. And third, as far as content is concerned, readers of a Study Bible should expect to find information about literary and historical questions.

AbstractIn this essay, H. explores how the Book of Isaiah is understood and applied by translators, pastors, and preachers, as well as academic scholars in an African context. He starts with an examination of the translation of the song of the seraphs in Isa 6:3 into the Malagasy language as a case that illustrates how chosen words from the target language become embued with a new meaning in the context of a Bible translation. Turning next to popular interpretations of the Bible, he discusses two English Bible translations that come with notes reflecting an African perspective, i.e., the Roman Catholic The African Bible and the Prayer and Deliverance Bible. Of these, the former, he finds, reflects a Roman Catholic interpretative strategy of inculturation with a positive stance toward African traditional religion as well as socio-critical concerns. The latter translation, for its part, features 190 pages of study notes and a 160-page postscript by Dr. Daniel Olukoya (Nigeria) and is influenced by Pentecostalism and a focus on spiritual warfare and the power of God. In a comparative study of the two Bibles, H. examines how various texts of the Book of Isaiah are interpreted in each as referring to prostitution and witchcraft. He concludes that the two Bible translations reflect a tendency to read the Bible "both out of" and "into" (p. 195) traditional African religious and cultural experiences and concerns. In his consideration of African Hebrew Bible exegesis, H. surveys doctoral dissertations, monographs, articles and anthologies concerning the Book of Isaiah. He concludes that some of these studies focus on parallels between the Book of Isaiah and Africa, whereas others fail to acknowledge the context of the interpreter. Most, however, do try to combine the two approaches. Finally, H. argues that a contextual approach which includes contemporary experiences and concerns as well as an analysis of popular interpretations, is more or less taken for granted in African Hebrew Bible studies today. [Adapted from published abstract: Christopher T. Begg] Abstract Number: OTA40-2017-JUN-1008

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.

AbstractPeace is one of the values that humans yearn for, yet violence and conflicts are among the problems confronting the world. The problem of armed conflicts had bothered the people of Isaiah’s time just as they trouble and agitate the minds of people today. Isaiah envisioned a world where people of all nations will reject war and adopt a nonviolent approach to conflict resolution. The wellbeing of humans will be engendered if the ingenuity and resources used in fomenting and sustaining armed conflicts are redirected to peaceful purposes. This is the main thrust of Isaiah’s oracle of peace in Isa 2:1-4. A fulsome peace can be achieved if there is a change of mindset among humans. The change of mindset, as Isaiah had envisioned it, will be when people submit themselves to the direction of YHWH’s Torah. True and wholesome peace can be achieved if all nations put in a straightforward commitment to peace.

AbstractK. attempts to develop a hemeneutical model to assist the exegete/pastor/teacher in gaining access to Isaiah 9:5-6 in order thereby to more effectively address the current violent situation in South Africa. In developing his model, K. draws on ancient Near Eastern texts and conceptions, iconographical materials, as well as biblical tradition-history. The central paradox of Isaiah 7-11, i.e., its focus on defenseless children as God's instruments for peace in a context of violence, summons readers to avoid allegorical, moralistic, political, exemplary and certain typological readings of the passage in favor of a Messianic model itself undergirded by a socio-anthropological approach. [Published abstract--Christopher T. Begg].] Abstract Number: OTA17-1994-FEB-538

AbstractK. opens with some general remarks on the canonical and text-immanent approaches in contemporary biblical studies. He then presents various summary exegetical comments on Isa 9:5-6 in the context of 8:23b-9:6. Thereafter, he procceds to an intra-textual study concerning the figure of the "marshal of peace" cited in 9:5, comparing that figure with Deutero-Isaiah's portrayals of Cyrus and the Servant and the NT's depiction of Jesus. He closes with reflections on preaching the Isaianic text in the current South African situation. [Abstracted by: Christopher T. Begg.] Abstract Number: OTA17-1994-FEB-541

AbstractCommunities living on the margins of society, such as the homeless, are overlooked in the process of building a vision for peace in the City of Tshwane. This article, therefore, seeks to explore the issue of a vision for peace from the perspective of the homeless in the City of Tshwane. Isaiah 65:17–25 was used as a hermeneutic key, within a community engaged action research framework, to stimulate reflection and application in the context of homelessness where meaningful peace is non-existent. Emerging voices of ordinary readers (participants)of the text, as represented by the homeless in the City of Tshwane (CoT), suggest institutions (of education, business, government, churches as well as other individuals) need to work together in synergy towards the realisation of this peace in the city. In relation to peace in the CoT, this research has unearthed some insights from a local homeless community which could contribute towards the development of an integrated praxis needed for transformative urban missiology. The recommendations derived from the research are: the homeless people must be partisans to such a holistic and integrated vision for peace and should be seen as active responsible citizens of the city willing to undertake actions that are in support of this vision.

AbstractIsaiah's oracle (4:2; 11:1-2) respectively on צֶמַח and חֹטֶר (נֵצֶר) is meaningful in the social situation of hopelessness in Judah. This hopeless socio-religious situation in Zion-Jerusalem elicited Isaiah's oracle in order to challenge the leaders as regards their exercise of authority. In a literary style (the synonymous and repetitive parallelisms) the oracle relates צֶמַח from its literal usage (germination of the plants) to its metaphoric sense (the sprouting forth of a rightful leadership) from the Davidic line. This twofold meaning of צֶמַח in Isaiah's message had challenged the Judean leadership as regards its moral values improvement which would have led the people of the time to enjoy the wealth of the land. This paper, firstly, analyses twofold meaning of צֶמַח in Isaiah's oracle. Secondly, it discusses the leadership's exercise of authority and its managerial responsibilities of the wealth of the land in the Democratic Republic of Congo (thereafter DRC). Thirdly, an appropriative reading of צֶמַח texts in their contexts provides the leadership in the Congo with insight on how to take advantage of the land fertility.

AbstractM.'s paper draws on, while simultaneously departing from, Mosala's Black biblical hermeneutic of liberation in seeking to navigate the liberating possibilities that Isaiah 58 might offer oppressed Black people in South Africa. First, the paper explores Mosala's biblical hermeneutics. Second, M. rereads Isaiah 58 from both the liberative and the African philosophical (African liberationalist) points of view in light of the South African context. Finally, M. argues that, if read from an African liberationist perspective, Isaiah 58 could positively contribute to socio-economic redress, particularly to the alleviation of poverty and thereby to rebuilding relationships in Southern Africa. [Adapted from published abstract: Christopher T. Begg] Abstract Number: OTA40-2017-JUN-1019

AbstractIsaiah 40-66

AbstractThe passage of Isa 5 : 1-7 could be regarded as a dirge about the un-fruitfulness and wastefulness of God's resources by the people of Judah. The people were provided with every resource needed to blossom in their endeavours, they were given the enabling environment and favourable weather, but when the time of harvest came, instead of bringing forth good fruit and bountiful harvest, they brought forth wild grape. The output does not justify the input. The owner of the resources was angered by this situation and took up a complaint against the people and decided to punish them severely. This situation of Judah is not dissimilar with that of Nigeria, who is presently experiencing endemic poverty, insecurity, corruption and political instability in the midst of abundance of minerals, human and material resources. The aim of this article is to carry out a narrative analysis of Isa 5:1-7, looking at the complaint of Yahweh against the people of Judah and contextualize the results of the exegesis, with the aid of intercultural hermeneutics, to the Nigerian situation, whose current socio-economic and political experience is not different from that of Judah.

AbstractThe paper looks into the historical background that produced Isaiah 11:1-10. This is followed by its exegetical analysis, indicating how the Davidic ruler of Isaiah 11 does not hunt lions rather he mysteriously transforms their attitude in such a way that he utterly eliminates predatory violence. So, the lion will still be lion, lamb will still be lamb but they are able to cohabit in harmony without hurting or destroying one another. The paper then examine how far this text has been fulfilled today? If Isaiah 11 were the criteria by which Jesus’ ministry were to be judged, what are we to say? How come Jesus has come and yet there is still violence, conflict and war going on in the world? If Jesus is truly the Messiah and the prince of peace, how come he leaves the world still filled with war, conflict and violence with evil still on the throne? Is Jesus a failed Messiah? The paper looks at the above questions and then shows the relevance of Isa 11 to the current situations in the world with particular reference to Nigeria.

AbstractThe continuing presence of the Bible in South African public discourse was recently emphasised by the explicit references to the prophet Isaiah in the speech of South African president, Mr Thabo Mbeki, at the opening of parliament in February 2006. Various opposition parties followed suit by also referring, albeit somewhat differently, to Isaiah. The use of the Bible in a showcase political event in post-apartheid, multi-religious South Africa shows the major significance and intriguing role played by the Bible in South African public life. Upon further investigating the presence of the Bible in public discourse, two particularly interesting features emerge. On the one hand, and the different passages from Isaiah notwithstanding, the broader hermeneutical approaches of the politicians show remarkable similarity. On the other hand, the choice of different texts of Isaiah which were used in parliament betrays a careful process of selec- tion and requires further exploration. Finally the ethical implications and complications of a popularised Bible in party-political discourse and the biblicisation of politics in the particular context of post-apartheid South Africa are considered.

AbstractThe Western colonial system not only colonized African human beings; it also colonized nature, Africa's wildlife in particular. The colonial system disrupted the harmony that existed between humans and nature in pre-colonial Africa by colonizing both, thereby causing a divide between them. On the basis of Isa 11:6-9, R. argues in this article that human freedom is intertwined with that of nature. African humans are not free as long as Africa's wildlife remains colonized. Thus, decolonialization remains incomplete as long as the colonial power matrix that divides African humans from nature persists. [Adapted from published abstract: Christopher T. Begg] Abstract Number: OTA39-2016-JUN-1265

AbstractThe theme of salvation is central in the servant songs. In Isaiah 42:1-7, the theme of salvation prefigures the significant task of the suffering servant. First, this essay commences with a critical analysis of Isaiah 42:1-7. This analysis will shed light on the context from which the text emerged in an effort to decipher salvific themes in the text. Second, the study maintains that Yahweh's exclusivist proclamation in the Old Testament (hereafter OT) is revised in order to also include non-Jews in his salvific programme of the universe. Third, the term salvation is defined as depicting liberation in the OT. Liberation comprises various facets, including but not limited to political freedom, economic emancipation, democracy, justice, poverty eradication, and equal rights, amongst others. Fourth, this essay will explore divergent views on the identity of the suffering servant in the servant songs, such as Jeremiah, Cyrus, Jacob/Israel, and Jesus. The Christian view of the suffering servant will also be considered. Fifth, this article will discuss servant leadership in our contemporary context, in which Nelson Mandela as a representative example of a servant leader is explored. The overall objective of this research is to identify some salvific tasks of the suffering servant in the first servant song in order to inspire, inform and legitimise socio-political transformation in our contemporary society.

AbstractThe OT prophetic books, especially those of the 8th-century prophets, give us quite a picture of the state of affairs during those prophets' times. They tell us, e.g., of what society was like, what the political, economic, and social issues were, what role religion played, etc. It is also no secret that a large part of these books is devoted to the prophets' protest against the many injustices of their time. The aim of S.'s article is firstly to give an account of the injustices as pointed out by the prophets. Secondly, it tries to show how closely the picture of Israel painted by the prophets resembles what we see and experience in contemporary South Africa. Inevitably, the question arises about how all this might be changed. [Abstracted by: Christopher T. Begg] Abstract Number: OTA31-2008-FEB-374

AbstractImagine a world dominated by righteousness and goodness, a world where there is no injustice, where everyone enjoys each other’s company without the fear of anything, and where everyone is treated fairly. A world where truth every aspect of life, including interpersonal relations, commerce, education and government. A world where there is complete, total and permanent peace, where joy abounds and good health prevails, so much so that people live for hundreds of years not a situation of war and crisis even in the family. A world where curse is removed, the atmosphere in Nigeria restored to the pristine purity of the Garden of Eden, where human beings relate well with the animals. The book of Isaiah provides the picture and imagery of how life will look like, which is the mind of God in the account of creation. "The wolf will dwell with the lamb, and leopard will lie down with the young goat, and the calf and the young lion and the fatling together and a little boy will lead them" (Isa 11:6-9). Humanly speaking, with the situation of Nigerian today, the description made by Isaiah in 11:6-9 may seem far-fetched, a utopia fantasy that could never be reality. Yet it accurately describes conditions during the future earthly kingdom of the Lord Jesus Christ.

AbstractNigeria’s rising rates of instability, disagreements over religion, and tribal warfare are concerning since they indicate that the nation’s security framework is unable to contain the problem. This growth has resulted in an increasing amount of literature devoted to researching the origins, characteristics, and potential solutions for mitigating the threat of insecurity, religious conflict, and tribal strife inside the nation. The argument for general bandit amnesty in order to stop the escalating threat of instability, religious strife, and tribal warfare does not appear to have gained much traction in the national and international media as of late. The main argument of this paper, is to examine Isaiah 32:15–18 in the context of contemporary Nigeria, with a focus on the profound connection between justice and peace. Using the biblical text and associated literature as a guide, this research explores how the search of justice could serve as a cornerstone for addressing the complex issues of insecurity, religious disputes, and conflict between tribes in Nigeria. This passage serves as a perennial reminder of how crucial justice is to establishing permanent peace. The research integrates literary analysis with contextualization within the context of Nigerian political and social milieu. Nonetheless, a significant number of Nigerians have voiced their opposition to universal justice, arguing that it will severely harm their nation's security. The study backs up the claim that the Nigerian government would suffer if bandits were given widespread amnesty, which is consistent with the justice and tranquility theory of amnesty, which took into account all relevant factors to maintain peace and safety. Religion's contribution to preserving security and tranquility. The study recommended reorganizing the nation's security apparatus in order to slow the threat's progress.