Research Articles (Old Testament Studies)
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Item Re-reading Genesis 24:55b–60 in the context of marriage by proxy in Awkunanaw, Enugu State(AOSIS, 2024-11-06) Ugwuewo, Chisom S.; Obiorah, Mary Jerome; Odo, Damian O.; damian.odo@tuks.co.zaGenesis 24:55-60 takes cognisance of the right of a damsel in marriage arrangement. The study aims to examine Genesis 24:55-60 in the context of marriage by proxy in Awkunanaw, Enugu State, Nigeria. The methodology employed in this study is narrative analysis. The findings of the research indicate that marriage by proxy has been a longstanding practice in ancient Awkunanaw. The approach to this practice has evolved between ancient Awkunanaw and contemporary Awkunanaw. The study also reveals that damsels were granted the right to choose their life partners within the socio-cultural context of Genesis 24:55-60. The Hebrew phrase supporting this claim is niqrä' lanna'árä, meaning 'we will call to the girl'. This suggests that Rebekah, the damsel in the text, consented to the marriage made on her behalf. Therefore, the study recommends that parents and guardians in contemporary Awkunanaw should adopt the socio-cultural practices of Laban's society, as indicated in the study, to help curb the state of chaos within families in Awkunanaw. INTRADISCIPLINARY AND/OR INTERDISCIPLINARY IMPLICATIONS : This study emphasises the need to advocate for the rights of young women in Awkunanaw concerning marriage by proxy. It indicates that allowing a woman to choose her marriage partner would help reduce domestic violence and other marital crises in Nigeria, particularly in Awkunanaw.Item Parenting, family guidance and spiritual education : Proverbs 1:8–9 and its wisdom ethos for children’s moral development(AOSIS, 2024-11-15) Boloje, Blessing OnoriodeThis article seeks to provide a wisdom domain moral analysis of Proverbs 1:8–9 on the role of parents in conveying the significance of parental instruction and the development of wisdom in children. As a process through which young individuals acquire and cultivate essential qualities and values that shape their behavior and moral outlook, children character development encompasses various aspects, including moral, social, emotional, and cognitive dimensions, and it is influenced by a range of factors, including familial upbringing, social interactions, cultural influences, education, and personal experiences. Whilst the origin of parents as agents of moral guardian is not explicitly stated in the Hebrew Bible/Old Testament (HB/OT), Proverbs 1:8–9 is one of those key passages whose themes underscore the profound significance of family structure and system, and parental responsibility. The verses highlight the spiritual and moral dimensions of family life, promoting a sense of dignity, submission, and personal development within the context of a supportive family structure. The incisive prescriptions of the text offer a journey into self-understanding, self-development, and self-actualization, by reaffirming the family as a pivotal social institution while balancing the roles and responsibilities of parents and children. INTRADISCIPLINARY AND/OR INTERDISCIPLINARY IMPLICATIONS : This article brings together biblical and theological insights from the parental rhetoric of Proverbs 1:8–9 to bear on and help shape the oversight function of parents as agents of children moral development and healthy family life. The verses bridge spiritual wisdom with scientific understanding, presenting a holistic view of how a child grows intellectually, emotionally, and morally.Item 'Forget your people and your father's house' (Ps 45:11) : the Hebrew Bible, marriage rites and spousal abuse in contemporary Ghana(AOSIS, 2024-11-20) Mensah, Michael K.; Max-Wirth, Comfort; Salakpi, AlexanderSpousal abuse is one of the foremost threats to peaceful coexistence in families the world over. In Ghana, stakeholders, particularly Christian leaders, have raised concerns about the increasing violence associated with spousal abuse, which sometimes results in the death of victims. Although both men and women suffer abuse in marriages, those meted out to women are prevalent. While substantial effort has been made by biblical scholars to discuss these problems in the light of the New Testament teachings on marriage, a gap still remains on what light the Hebrew Bible could shed on these matters. This article, using the distinctive interest approach of African biblical hermeneutics, examines Psalm 45 as a text of Hebrew Poetry intended to accompany the marriage ritual. It argues that the portrayal of the bride and groom, and the admonitions offered in the psalm contain some of the same disturbing elements present in contemporary Ghanaian marriage celebrations, elements that engender spousal abuse. The article proposes both a theological and cultural review of these elements as a way of attenuating their combined negative effect on the marriage institution in contemporary Ghana. INTRADISCIPLINARY AND/OR INTERDISCIPLINARY IMPLICATIONS : This brings African biblical hermeneutics into dialogue with issues in gender studies, World Christianity, Pastoral Theology and the Exegesis of the Hebrew Psalter.Item Die funktion des מלַאְָךְ in Hiob 33,23–24(AOSIS, 2024-10-24) Erhardt, Timon; Wünch, Hans-GeorgIn his first speech in the Book of Job (Job 32:6b–33:33), Elihu addresses, among other things, the God-ordained upbringing of human beings (33:14–30). In addition to dreams and visions (33:15–18), persistent pain can also educate people (33:19–22). In describing this education, Elihu surprisingly mentions a מַלְאָךְ[messenger, angel] who appears and mediates between God and the person who is suffering (33:23–24). As this passage presents some difficulties on text-critical, grammatical, and semantic levels, the role of the מַלְאָךְ has been interpreted differently by commentators to date. This article deals with the question of what function the מַלְאָךְ takes on in Job 33:23–24. The aim is to offer a coherent solution to the textual difficulties and to define the role of the מַלְאָךְ in the educational process. Acknowledging that various possibilities can lead to different interpretations, the article presented here is that in this passage, an angel mediates between God and humans by instructing them about a godly way of life and interceding for them before God, so that they can be saved from imminent death. INTRADISCIPLINARY AND/OR INTERDISCIPLINARY IMPLICATIONS : This article examines an aspect of the Book of Job that has received relatively little attention in Old Testament research. It thus contributes to the discussion about the significance of Elihu’s speeches in the book.Item Genesis 15:1–6 and child adoption in Awkunanaw, Enugu state, Nigeria(AOSIS, 2024-11-06) Ugwuewo, Chisom S.; Obiorah, Mary Jerome; Chukwuma, Onyekachi GiftAdoption is a global phenomenon, and many childless couples choose adoption because they cannot have children biologically. Over the years, legally approved orphanages have been a beacon of hope for prospective adoptive parents. However, in contemporary times, many childless couples have employed both legal and illegal means to have children. As a result, baby-making industries have become a lucrative business because it is a fast means for childless couples to have children. In the contemporary Awkunanaw, this practice has devalued socio-cultural practices and made the Awkunanaw society and her dwellers vulnerable to social vices. This study investigates the importance of adopting a child from a known background other than a strange one. Genesis 15: 1-6 tells of God's covenant with Abram in which God promised him a great reward. Amid the divine promises of greatness and protection, Abram was worried about his state of childlessness. The part of the pericope which relates to this study is that Abram adopted an heir from a known background. The exegetical research methods employed in studying Genesis 15:1-6 include a narrative method and sociological approach to the study of the Old Testament. The data obtained through interviews and secondary sources were analysed using the phenomenological method. The study aims to advocate that Awkunanaw parents who patronise baby-making industries should desist from such practice as it contributes to the prevalence of social vices in the community. INTRADISCIPLINARY AND/OR INTERDISCIPLINARY IMPLICATIONS: The article studies adoption in Awkunanaw, Enugu state, Nigeria, in the light of Abraham's narrative in Genesis 15:1-6. In Awkunanaw culture, adoption from an unknown background is abhorred. The article submits that adopting children from unknown backgrounds is precarious for the social development and peace of the Awkunanaw community. Hence, the study is a contribution to Old Testament discourses on religion and society. Its related disciplines are sociology, biblical interpretation and practical theology.Item Joseph the divine trickster(Stellenbosch University, 2022) Lee, HoseungOn the one hand, the story of Joseph's deception has a close relationship with the other deceitful events in Genesis. On the other hand, the story of Joseph's deception has its unique aspect in the narrative. Although the character of Joseph himself has many unique aspects within the narrative, the deception of Joseph itself also tells a unique story of salvation in Genesis.Item Contested Kingship : Joseph, Jehoiachin, and Judah in Genesis 49(De Gruyter Brill, 2025-05) Crouch, Carly LorraineABSTRACT : The so-called blessings of Jacob in Gen 49 are full of textual and interpretive difficulties. The concentration of these difficulties in the verses concerning Judah (Gen 49:8–12) and Joseph (Gen 49:22–26) points to their origin in conflict over the locus of legitimate kingship. This article argues that a number of these problems are a result of disputes between the descendants of those deported to Babylon with Jehoiachin in 597 BCE and the descendants of those left behind with Zedekiah in the homeland. The high concentration of textual problems in Gen 49 is consistent with similar textual difficulties in other texts concerned with this conflict.Item Apokaliptiek en veerkragtigheid(LitNet, 2024) Venter, P.M. (Pieter Michiel), 1947-Katastrofes van wêreldomvang word met verskillende terme beskryf. In die sekulêre wêreld word dit ’n apokalips genoem. Danksy die inherent menslike vermoë van veerkragtigheid word sulke gebeure as oorkombaar gesien. In fundamentalistiese godsdienskringe word dit gesien as finale gebeure wat volgens een of ander dispensasionalistiese skema die einde van die wêreld inlui. Verantwoordbare akademiese eksegese verstaan die apokalipse in die Bybel volgens die literatuursoort daarvan as verkondiging van God en sy oppergesag oor tyd en ewigheid. Veerkragtigheid wat uit geloof in God gebore is kan die Bybelleser in staat stel om katastrofale gebeure te oorleef.Item Spiritual space : hearing and experiencing the voice of God(AOSIS, 2025-02) Firth, Walter B.Many countries around the world are shifting into post-secular societies. As this process continues to take shape, it enables many and competing voices and expectations to bombard their citizens. This raises questions around the use of space, sacred texts and stories, and how communities of faith use them as a source to access and hear the voice of God. Acknowledging the valuable position that sacred space and text holds within faith communities, how should we seek to hear the voice of God speak in a post-secular context and into the current competing societal setting in which multiple voices vie and struggle, and power and societal structures shift as Christians aim to find meaning, purpose and establish ways of living? INTRADISCIPLINARY AND/OR INTERDISCIPLINARY IMPLICATIONS : In the context of the secular and/or non-religious public reflex in society, there is debate around sacred space and sacred text, including how it is used and how it is interpreted. As scrutiny increases of what and how, such material is shared, used and taught, creating a space where the voice of God can speak into our current settings becomes increasingly vital. In a fast-paced world, full of busyness and tiredness, how does one hear and experience the voice of God? This study provides such a basis for Practical Theology in post-secular societies, utilising Biblical text and historical understanding, to do so.Item Isaiah 3:16–23 : dress, pride, ostentatious items or syncretism?(AOSIS, 2025-02) Nyarko-Mensah, Paul; Human, Dirk J.The study investigated Isaiah 3:16–23 using the historical-grammatical methodology for the following reasons: to explore the author’s aim in writing the passage, ascertain the socio-psychological significance of dress and outward appearance, determine whether the items listed are exclusively female dresses and examine the contribution of the women of Zion to national sin. Does the passage prohibit the use of jewellery? Isaiah rebuked the women for their pride in appearance, suggesting that their sin was a haughty spirit, expressed through their manner of walking and the use of luxurious items. The items listed include both male and female articles of dress and are not exclusively female dresses. Also, the list included items which had their origin in the cult and magic system of their Canaanite neighbours. Outward appearance can reflect one’s socio-economic status, as well as religious, moral and cultural values. Dress can influence how a person is perceived by others and can also affect one’s values. INTRADISCIPLINARY AND/OR INTERDISCIPLINARY IMPLICATIONS : The study concluded that pride is an abomination to God, and the women of Zion, because of their privileged status, were expected to be separate and distinct from their neighbours by exhibiting modesty in their dress and appearance.Item Is God partial in creation? A feminist re-examination of gender in the Yahwist’s narrative(AOSIS, 2025-03) Dike, Uzoma A.; Agbo, Paulinus OkechukwuTraditional Christian patriarchy and primacy of the male gender, at any rate, are linked to the Yahwist creation narrative in which the man is seemingly created before the woman. Prevailing conversations have constructed doctrinal positions, polity and dogmatism around the tradition of male headship and female subjugation. The objective of this study was to reread the Yahwist narrative with the view of demystifying the male headship mythology through a systematic analysis of the interconnection between adam and Adamah. The study utilised grammatical and syntactical exegesis and feminist hermeneutics to advance informed constructions on demystifying male headship. While the grammatical and syntactical focused on the grammar and word ordering of the text to arrive at the authorial intended meaning, the feminist hermeneutics renders interpretation from the women’s experience. Despite eisegetical tendencies surrounding some interpretations of the text of Genesis 2:21–25, the study adds to the discourses on a systematised derogatory view of the feminine gender by the Yahwist. This account presents gender asymmetry as it relates to biblical studies. INTRADISCIPLINARY AND/OR INTERDISCIPLINARY IMPLICATIONS : This study contextualises gender asymmetries in ways that add to the discourse on egalitarianism.Item Migration narratives in the book of Genesis and Japa syndrome among Nigerian youths(AOSIS, 2025-03) Chukwuma, Onyekachi Gift; u05141517@tuks.co.zaThe book of Genesis has copious narratives on migration. This article studies the migration stories of Abram’s and Jacob’s families vis-à-vis migration among Nigerian youths. A study of these biblical narratives reveals that severe famine precipitated the movement of these patriarchs and their families. Abram’s and Sarai’s migration to Egypt, according to Genesis 12:10, was a result of famine. Genesis 46 and 47 record that Jacob’s family migrated to Egypt due to the severe famine in Canaan. Similarly, many Nigerian youths migrate to other countries such as Canada, the United Kingdom, South Africa, Australia, Austria, Ireland, Germany, et cetera to escape financial hardship and pursue greener pastures. To this end, the slang ‘Japa’ has become a household term among Nigerian youths. Japa is a new word for leaving one’s country for better living conditions. With narrative and descriptive analysis, this article studies relevant texts in Genesis and the Japa phenomenon among Nigerian youths. A comparative study reveals that bad living conditions are hugely associated with migration in the Old Testament and contemporary times. The high rate of unemployment, underemployment, and a lack of opportunities faced by Nigerian youths are hugely responsible for the mass migration. The study recommends that the Nigerian government create an enabling environment that promotes the financial stability of youths through better job opportunities and career growth. CONTRIBUTION : Migration is a long-standing human activity that is generally attributed to the quest for better living conditions. In the Old Testament, famine was hugely responsible for movement from one biblical residence to another. Nigerian society has witnessed a mass migration of its youths to other countries to escape the present economic situation in the country. A comparative study shows that many people migrate because of uncomfortable situations in their residence locations; there are challenges associated with migration, and migration usually leads to improved living conditions.Item Unveiling the depths of trauma and the profound impact of rape and shaming on the Babylonian women in Isaiah 13:16 - a trauma and resilience reading of the violent narrative in Isaiah 13:16(Africa Journals, 2024-05) Esterhuizen, Elizabeth; Groenewald, Alphonso, 1969-; alphonso.groenewald@up.ac.zaThe book of Isaiah is one of the world’s oldest surviving resistance literature. Isaiah 13 describes God who collects an army for the battle against Babylon which will lead to Babylon’s utter desolation and destruction. Isaiah 13:16 deeply shocks the reader when it states that the wives of the Babylonians shall be raped and ravished by the men of this marching army. A literary, contextual, and historical methodology will be applied. Integrated insights from trauma studies will be used as a multidisciplinary approach to engage with these texts. A trauma perspective helps the reader to look squarely at the violence that the Bible often advocates and it can only become comprehensible if understood as the reaction of a dominated people to their domination. The oracles against the nations express the hope of freedom and return to their land, but also the hope of a triumphant reversal of the role of oppressors and oppressed. Insights from trauma studies suggest that these features transform this oracle into a work of resistance, recovery and resilience.Item Ecstatic prophets in Israel and its relevance to the African indigenous churches in Nigeria(Africa Journals, 2024-10) Olajide, Grace O.Prophecy, prophet(s) and prophesying were usual religious and spiritual phenomena in ancient Israel which do pose challenges for the contemporary church. Sending of divine messages or revelation to the covenant people through the chosen spokespersons were part of deity and human transactions. The violent and crazy act of the prophet in the course of relating the messages of the divine has posed certain apprehensions and was often a source of fear in the people. Such manner of display by prophets is often done as a way to authenticate and make their oracles look as though they are original. The methodology employed in this brief study is an exegetical word study of key concepts and words as used in biblical texts and its applicability in African Initiated Churches. The researcher additionally employed a comparative approach on Ancient Israel and African Initiated Churches. The study discovered that in biblical times, ecstatic prophecy at times involved violence, crazy displays and emotional outbursts. Similarly, among the African Initiated Churches such practices are still employed with all the privileges and dangers attached to them. In the process of receiving or/and delivering divine messages, a state of ecstasy might be expressed by the recipients of the messages.Item Exodus 2:1-10 and dialectics on maternal virtues in contemporary Igboland, Nigeria(Old Testament Society of South Africa, 2024-12-01) Chukwuma, Onyekachi Gift ; u05141517@tuks.co.zaThis study investigates the disposition of mothers in contemporary Igboland towards displaying traditional maternal virtues in the upbringing of their children. The inquiry is underpinned by a popular Old Testament narrative, Exodus 2:1-10. The pericope reports the story of the birth of Moses, who was born at the climax of a chaotic situation in Egypt. To control the numerical growth of the Israelites, the king of Egypt instructed that all Hebrew male babies be thrown into the Nile. When Moses was born, his mother, sister and Pharaoh’s daughter displayed age-long maternal qualities such as love, sacrifice, courage, wisdom and patience, to save him from Pharaoh’s plot. The study observes that in contemporary times, women have more opportunities for self-development and employment; they venture into diverse careers that could restrain them from exhibiting some longstanding motherly virtues in child upbringing. Feminist criticism, descriptive analysis and comparative analysis are employed in studying the text, the social phenomenon and the interaction between the text and the social context, respectively.Item The Cyrus Cylinder in biblical scholarship(Swedish Exegetical Society, 2024-12-16) Tiemeyer, Lena-SofiaCyrus Cylinder. It argues that, due to significant differences in terms of content and focus, it is unlikely that the Cyrus Cylinder as a text has yielded any form of direct influence upon the biblical material. Whereas the Cyrus Cylinder emphasises how Cyrus restores the Babylonian deities to their rightful place in Babylon, the edicts in Ezra stress the return of the exiles and the restoration of the temple in Jerusalem. The differences are both a matter of entities (gods versus peoples) and geography (Babylon versus Yehud). Further, whereas the Cyrus Cylinder focuses on Cyrus’s excellence and military might, Isa 40–48 emphasises YHWH’s role in world history. Instead, the article maintains that Cyrus’s action in history influenced the writings of both Isa 40–48 and Ezra 1–6. Both texts stress YHWH’s supremacy over the rulers and deities of the surrounding cultures. Isa 40–48 declares how Cyrus is YHWH’s tool, who serves YHWH’s purpose to destroy Israel’s enemies, and Ezra 1–6 proclaims how Cyrus fulfils YHWH’s purposes by bringing the exiles back home and allowing them to rebuild the temple in Jerusalem.Item Proverbs 31:10-31 : autochthonous wives' roles for stable families in Ohafia matrilineal society(AOSIS, 2024-08) Chukwuma, Onyekachi Gift; u05141517@tuks.co.zaMatriliny is a kinship system in which descent is traced through the mother’s line. This cultural diversity within the African continent is found among the Ohafia village group of Southeast Nigeria. In Ohafia matrilineal society, many men are married to autochthonous Ohafia wives, that is, women who are natives of Ohafia by birth. Culturally, the children of a man who married an autochthonous wife belong to his wife’s brothers and sisters. This encourages many husbands to abandon the responsibility of training their children. They use their resources to train their sisters’ children. Consequently, the burden of children’s upbringing usually becomes the responsibility of wives, and this interferes with their contributions in ensuring that their families are stable. This article aimed to compare the roles of an autochthonous wife with the attributes of wisdom displayed by the capable wife of Proverbs 31:10–31. This pericope is an alphabetic acrostic poem in which wisdom is personified as a wife. Literary analysis was employed in interpreting the pericope while comparative analysis was used in the interplay between the text and the prevailing cultural practice in the Ohafia community. Findings from this study revealed that some of the qualities of wisdom expressed in Proverbs 10:10–31 are replicated by many autochthonous Ohafia wives in their bid to ensure the functionality of their families. On the other hand, some of the traits of wisdom expressed in the text are lacking among autochthonous Ohafia wives. CONTRIBUTION: This study contributes to gender studies, theology and culture, and religion and society. The article compares the roles of autochthonous Ohafia wives in maintaining stable families with the distinguishing attributes of wisdom displayed by the capable wife of Proverbs 31:10–31. It beckons on autochthonous Ohafia wives to embrace wisdom, because wisdom is principal to sustain God’s order for family life.Item The tension between experiences of nothingness and hope in the metaphorical meaning of the names of the children (Isaiah 7-8) from a perspective of generational imprinted trauma and resilience(Old Testament Society of South Africa, 2023-12-01) Esterhuizen, Elizabeth; Groenewald, Alphonso, 1969-The texts of Isaiah 7 and 8 are a paragon of metaphorical meanings and signs, especially as they pertain to the name-giving of Isaiah 's sons: Shear-Jashub, Immanuel, and Maher-shalal-hash-baz. This opens a scope of possibilities for Biblical scholars as hardly any research has been done on the implications and corollaries of the three sign names. The significance of children and the function they have within the Hebrew Bible are investigated to give a better understanding of the prophetic utterance of Isaiah. Furthermore, when a perspective of generational imprinted trauma2 is applied to explore and understand the text, an opportunity arises to assess the text within the parameters of pre-migration and the ensuing traumatic experiences. The metaphorical names give us as biblical scholars a glimpse into the possible outcome of fear and threat that is posed by the Syro-Epohraimite coalition and the Assyrian campaign. Within the three sign-names, the pragmatics of individual and collective trauma, healing, and resilience are also underpinned. As the axes sway between hopelessness (nothingness) and hopefulness, the sign-names of the children provide dualistic solutions of either divine punishment or the restitution of a remaining remnant through complete faith and the knowledge that 'God is with usItem The Imago Dei : the distinctiveness of humanity(Old Testament Society of Southern Africa, 2023-12-01) Coleman, RocheArguments for humans and animals existing in the imago Dei derive from a desire to harmonize Genesis 1:26-28 and alleged scientific views derived from an evolutionary system. An accurate analysis of biblical anthropology reveals the uniqueness of humankind in the areas of distinctiveness ("of which there is only one ") and superiority ("standing alone in comparison with others, frequently by reason of superior excellence" ).1 Considering the attempts to augment the biblical concept of the imago Dei, this paper argues humanity alone resides in the distinct status of being created in the image of God. Three sections will substantiate the unique design of humanity. First, a presentation of the historical view of the imago Dei. Second, an examination of evolution's influence on the biblical rendering of the origin of humanity, human distinctiveness, recasting anthropology, and inferior groups. Third, emphasis on biblical anthropology in Genesis 1:26-28 that culminates with the offering of the lesser for the greater through divination and sacrificeItem Does God really hate divorce? A comparative analysis of ancient texts of Mal 2:14–16(Old Testament Society of South Africa, 2024-11-20) Lumanze, Obedben MmesomachukwuHistorically, Malachi 2:16 has served as a veto against divorce, especially among African evangelicals. While marriage is ideally a lifelong commitment, this interpretation often overlooks the context of the passage. Many are unaware of its grammatical ambiguities and varying ancient translations. This study examines Malachi 2:14–16 to understand the prophet's views on marriage as a covenant. The findings reveal that the Hebrew word “šallaḥ”, commonly translated as "divorce," actually refers to the improper "putting away" of legally married wives without adhering to established guidelines. The study concludes that Malachi's argument refers back to the creation narrative, offering a framework for ethical thinking. While marriage is sacred and should be upheld, those facing divorce should not be seen as irredeemable sinners.