Who Plays Old Man From No Country For Old Men Interpreting the Old Testament in Africa, A Review

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Interpreting the Old Testament in Africa, A Review

NATURE AND PURPOSE

This book is a collection of twenty-three papers read at the International Symposium on Africa and the Old Testament, in Karen, in October 1999.

The purpose of this series is to provide examples of books like those under review at affordable prices to students, teachers, religious leaders and ordinary people in Africa. Furthermore, we hope that African Christian theology will eventually join the mainstream of theological education in higher education institutions in Africa and beyond. This series seeks to fill this gap and contribute to a systematic inquiry into contemporary Christian theology as presented by African scholars. The authors of the text agree that there is no clear answer to the question “What does it mean to interpret the Old Testament in Africa today?” However, they are convinced that the text is an attempt to answer the question properly. They affirm that the question of the settlement of land is important in the study of the Old Testament.

THE ANSWER OF SINGLE ARTICLES IN THE MAIN SECTIONS OF THE BOOK.

Part 1: Mapping Old Testament studies in Africa

The Current State of Old Testament Scholarship in Africa: Where We Are at the Turn of the Century, By Knut Hotler

This paper asks important questions about the status of Old Testament studies in Africa at the beginning of the last century, relating the small issues of Old Testament studies in Africa to the larger issue, the issue of who we are, and where we are. It examines the current state of Old Testament studies in Africa from three perspectives (academic, scholarly and interpretive) and discusses several aspects of the relationship between these three spheres. A preference for methods related to Old Testament texts and African contexts and a growing interest in traditional narrative methods are evident from this theme. From an institutional perspective, this paper presents and discusses some of the challenges and challenges facing the development of an infrastructure that supports Old Testament studies. The third theory explains how Old Testament studies in Africa relate to different fields of translation. However, as all three refer to the same thing, the study of the Old Testament in Africa, they are closely related. Although African studies of the Old Testament have been established, its words must be heard within the church in Africa and its interpretation must reflect its dialogue with the experiences and concerns of Africa. The same is true if they want to be part of the world.

Part Two: Discovering Africa in the Old Testament

Images of Kush in the Old Testament: Reflections on African hermeneutics, by David Tuesday Adamo

This paper examines the various uses and meanings of the Old Testament word Kushi that have been given by Euro centric scholarship. A brief examination of some extra-biblical references such as Africans and Assyrians leads to an Old Testament discussion of Kusi that is divided into three categories: Kusi as a personal name, a geographical reference and a reference to African people. It discusses the work of translation, the meaning and interpretation of the word and the meaning of translation in African churches. Adamo insists that Kushi should be translated or translated into Africa which would challenge the prejudices that some scholars have forced on the Bible in translation.

Part Three: Using Africa to Interpret the Old Testament

What’s in a Name?: Africa Versus Old Testament Nomenclature, by Jonathan Gichaara

Gichaara is doing comparative research between the importance of naming or naming in Ameru African heritage and the Old Testament. In the Old Testament and African cultures, this name is closely associated with existence. Nothing exists unless it has a name. It is not just information, but an indication of the important nature of the owner of the name. It represented the characteristics of the person bearing the name or the donor as the case may be. Variations are also defined.

Part Four: Using the Old Testament to Interpret Africa

Genesis 1-2 and Some Elements of Diversion from the Original Meaning of the Creation of Man and Woman, by Anne Nasimiyu Wasike

This article discusses the role of women in the church and in society. It laments the misuse of the Bible since some African scholars cited their traditional, cultural and religious heritage to justify the inferior status of women in society. For many years, male scholars have used the Scriptures and selected texts that correspond to the views that many men have about women. The author believes that Christianity has failed to show the restorative message of the Gospel. It has separated and belittled African women in the church. It is no wonder that Africa is leading the way in emerging churches seeking stability, healing and recognition of women’s leadership. Women, Wasike argues, need to question their own interpretations that do not allow them to be in a role that goes beyond looking after the family. Do they believe that there is a need for a theology that affirms the restoration in Jesus Christ that helps us to be different as people? male and female, made in the image and likeness of God. Man-made barriers that block people’s rights, especially women’s rights, must be removed so that every child of God can fulfill the gifts and talents that God has given him.

Part Five: Interpreting the Old Testament in Africa

Morphological and Syntactical Interactions Between Hebrew and Bantu Languages, by Victor Zinkuratire

This article shows some of the Hebrew language that has many similarities in the Bantu languages. Several examples of morphological and syntactical movements between Hebrew and Bantu languages ​​have been cited. A final example of comparison is taken from a common aspect of the Hebrew language which is the qatal-wayyiqtol (perfect and imperfect) verb order used in the past tense.

The author assumes several requirements based on the discovery of these similarities and correspondences. He suspects that the Hamitic and Nilotic language groups may offer a closer resemblance to Hebrew than to the Bantu languages. This connection and similarity between Hebrew and African languages ​​may encourage African Old Testament scholars to explore the possibility of using primarily African (rather than European) versions of the Bible in conjunction with the Hebrew (and Greek) Bibles. ). This can be a reliable way to get authentic African Bible interpretations that can help Africans interpret in different ways.

TRYING

In general, these papers provide a good representation of how the relationship between Africa and the Old Testament was interpreted in universities and theological schools in Eastern and Southern Africa at the beginning of the last century. It is a valuable work of translating the Old Testament into African languages. They are important milestones in the long journey towards the maturity of African theology. In making a map of the study of the Old Testament in Africa, the aim is to find Africa in the Old Testament, to examine the various aspects of the Old Testament that show Africa and Africans, to discuss Africa in interpreting the Old Testament, to analyze the various aspects of how the text of the Old Testament works. The Old Testament is well known to their modern African readers and describes various aspects of the work of translating the Old Testament in Africa today, these papers show the amazing connection between the religious culture of Africa and the life that the Old Testament offers. it is taken for granted.

My criticism of the text is that it did not show scholars from all four major African regions. Although my country, Sierra Leone, was not included, perhaps one would have expected meaningful contributions from or about a country that is perhaps one of the fastest growing churches in the world (Nigeria). Despite the above, the author feels that, without Africa and the participation of Africans, neither Judaism nor Christianity would make sense. This means that the Old Testament cannot be properly interpreted without the help of Africa.

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