Scielo RSS <![CDATA[Old Testament Essays]]> vol. 35 num. 3 lang. en <![CDATA[SciELO Logo]]> <![CDATA[<b>Editorial</b>]]> <![CDATA[<b>Representations of Disability in the Old Testament and Their Implication for the Nexus between Poverty and Disability: Lessons for the Church in Contemporary Zimbabwe</b>]]> Historically, disability has been part of the human condition such that persons with disabilities have existed in virtually all societies from ancient to modern times. At the core of the experiences of persons with disabilities are contradictory perspectives which have essentially served as inclusion and exclusion mechanisms in the context of disability. The Old Testament (OT) presents such contradictory perspectives on disability in texts that discriminate against persons with disabilities (Lev 21:16-24; 22:17-22; Deut 28:28) as well as texts that call for nondiscrimination (Lev 19:14; Deuteronomy 27:18). Accordingly, the negative and discriminatory perspectives on disability that provide the foundation for the systematic exclusion stigmatisation of and discrimination against persons with disabilities in African societies are partly rooted in the Church's engagement with biblical texts on disability. Such exclusion is the primary mechanism that nurtures and perpetuates the connection between disability and poverty. Drawing insights from the Social Model of Disability, the chapter argues that there has to be a paradigm shift in the way that society has addressed the issue of disability. The Church should take appropriate action to guard against the systematic exclusion of persons with disabilities through a liberative reading of biblical texts that cultivate a social ideology of inclusion in the context of disability. <![CDATA[<b>The Lamentations of the Disadvantaged: Reading Psalm 73 in the Context of Oppression in Contemporary Nigerian Society</b>]]> The evil of humanity's inhumanity to fellow humans via the act of oppression is pervasive across human societies. This evil will continue unabated because of the inherent evil inclination of the benefiting perpetrators. The lamentation in Ps 73 reveals the enigmatic irony of divine theodicy, an apparent contradiction of divine promise vis-à-vis prevailing orchestrated oppression in society. The empirical paradox of life unavoidably poses the question: "why should someone happily celebrate the plight of the disadvantaged 'other, ' becoming emotionally insensitive, oppressing fellow humans against good conscience, simply because the oppressor is in position of privilege in society?" This is the aching question many oppressed Nigerians are constantly asking. This article comparatively resonates the emotional torture of the psalmist consequent upon the disadvantaged economic status vis-à-vis the oppressed economic, political, religious, social, and psychological condition of many Nigerians today. <![CDATA[<b>A Contextual and Canonical Reading of Psalm 35</b>]]> This article is a contextual and Canonical reading of Ps 35 in order to grasp its content, context and theological implications. The basic hypothesis of this study is that Ps 35 should not be interpreted in isolation, but that the psalm will be best understood when read in its total context viz., the historical setting, life-setting and canonical setting as well as the literary genre. It is argued that a contextual and canonical reading of Ps 35 can serve as a counterbalance to arbitrary decisions on the interpretation of the psalm. A brief overview of the structure and outline of this psalm is given before probing the literary genre, historical setting, life setting as well as the canonical context. The article concludes by discussing the imprecatory implications and message of Ps 35 to the followers of YHWH. <![CDATA[<b>Moïse, parmi les prophètes intercesseurs selon les Ps 105; 106,23; 99,6; 77 avec Balaam en Nb 22-24, contre - exemple de l'infidélité des Israélites selon Nb 25,3 = Ps 106,28.40</b>]]> Le Moïse des livres prophétiques renvoie au rôle de Moïse dans les Ps 105-106 ; 99 et 77. En relation étroite avec ces mentions de Moïse, le comportement de Balaam est donné en exemple, contemporain du Moïse des plaines de Moab selon Nb 22-24, en opposition aux comportements des Israélites en Nb 25,1-5. Balaam a obéi à Yahvé refusant de maudire [verbes ”—— et —”” (Nb 22,11.17; 23,; 24,10 pour toute la Bible); –—” (Nb 23,8.25); voir •—”• en Nb 25,8!)] Israël. Ce dernier n'ayant pas suivi l'exemple d'obéissance de Balaam doit finalement affronter la malédiction [voir le verbe ”—— en Nb 22-24 et 5,18-27 et substantifs ”–• en Nb 5,21-27 et —”•–• en 5,21 (cf. ”–• et —”•–• en Dn 9,11)].<hr/>The mentions ofMoses in the prophetic books look to the part of Moses in Ps 105-106, 99 and 77. In relation to these prophetic references, we note the mention of a good example of Balaam, a contemporary of Moses in the country of Moab in Num 22-24. Balaam obeyed Yahweh and did not curse [verb ”—— and —”” (Num 22,11.17; 23,; 24,10 only in the Bible); –—” (Num 23,8.25); see •—”• in Num 25,8!] Israel. But Israel did not obey in the line of Balaam and must be cursed [see the verb ”—— in Num 22-24 and Num 5,18-27 and ”– • in Num 5,21-27 and —”•–• in Num 5,21 (cf. ”–• et —”•–• in Dn 9,11)]. <![CDATA[<b>Edom and Babylon: Archetypal Enemies of God and His People. A Comparative Analysis of Obadiah and Isaiah 13:2-14:23</b>]]> The similarities between Obadiah and Jer 49:7-22 are well-known and discussed thoroughly in scholarly literature. The thematic and linguistic links associating Edom and Babylon are equally well known and treated, particularly in H.G.M Williamson's The Book Called Isaiah: Deutero-Isaiah's Role in Composition and Redaction. However, Edom, as depicted in Obadiah, is seldom mentioned or compared with Babylon in Isa 13-14. Through similarities in motif, linguistics and thematic development, Obadiah intentionally differs from Jer 49:7-22 to cast Edom as a type of Babylon as seen in Isa 13:2-14:23. Thus, Obadiah should not be viewed merely as a variation of Jer 49 but rather as an oracle against Edom in Isaianic style. <![CDATA[<b>A Pentecostal Reception History of the Book of Judges</b>]]> This early Pentecostal reception history aims to locate the book of Judges within the Pentecostal context and to discover the effects of the book on the tradition's theology and practice. The study examines North American periodicals (plus Confidence, a British publication) from the beginning of 1906 (the start of the Azusa St. revival) to the end of 1925, a period that historian Walter J. Hollenweger describes as the "heart" of the Pentecostal movement. These early voices help to shape a Pentecostal approach to the book of Judges as they show how this segment of the first generation of Pentecostals struggled with issues such as paradigms of leadership, the necessity of Spirit empowerment, the role of women in ministry and the relationship between purity and power. The testimonies, sermons and articles reviewed here demonstrate that some early Pentecostals identified with the stories and characters in Judges and appropriated them to the Pentecostal context.