Master of Arts in Biblical and Theological studies

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Female Hebrew slavery in the Covenant Code
(Adventist University of Africa, 2024-03) Yangman Avom Armand Arnaud
The Covenant code, delivered to the Israelites post their liberation from Egypt, encompasses legal directives addressing societal, moral, and religious facets. Exodus 21:10 mandates protection for female marriage servants with food, clothing, and ambiguous "marital rights." Scholarly debate centers on the term hn"[o, traditionally interpreted as sexual intercourse. This thesis challenges this view, proposing "shelter" as an alternative, informed by Ancient Egyptian customs. Through syntactical and historical analysis, it delves into Exodus 21:7-11's context, emphasizing the Egyptian slavery backdrop. This sheds light on hn"[o‘s original intent. The Covenant Code's broader theological implications, advocating for justice and dignity, are examined. This research offers a nuanced understanding of biblical law's socio-cultural context, enhancing comprehension of marital and servitude dynamics in ancient Israel.
An Exegetical and Intertextual Analysis of “Desire” and “Rule” in Genesis 3:16
(Adventist University of Africa, 2016-08) Iorkyaa, Vealumun
The words, teshuqah “desire” and mashal “rule” in Genesis 3:16 have been subjected to various interpretations. A lot of exegetical investigations conclude that the judgment statement in the text suggests a creation order; while many intertextual analyses give it a sexual connotation. Quite clearly, the man and the woman were to procreate even before the Fall (Gen 1:28). But did the Bible specify who had the greater sexual desire that may have changed after the Fall? Also, it is true that the man and the woman were created sequentially and functionally different. If this (supposed) implicit order was reiterated at the Fall, how can it be reconciled with God’s own statement of protasis and apodosis – “Because you have done this” (Gen 3:14-17, NKJV)? This research sought an explanation of Genesis 3:16. It investigated whether in the context of this judgment oracle the Lord simply affirms the creation order; or whether it includes an emotional and/or economic reliance by the woman on her husband; or whether the judgment statement marked the introduction and/or described the unfolding of what was hitherto unknown. The Historical-Grammatical Method was used for this research as opposed to the Higher-Critical Approach. After a careful examination of “desire” and “rule” in Genesis 3:16, the research revealed that it is a descriptive prescription of the new order of things, of how life will be lived after the Fall—the woman would have a desire to dominate the man, but he will end up ruling her. God originally created man and woman sequentially and functionally different but equal. Therefore, in the context of Genesis 3:16, God did not reiterate an original creation order of male dominance over the female. It also seems a contradiction to see Genesis 3:16 as both a judgment statement and a continuation of the creation order at the same time. In addition, it appears difficult to see in the text that which suggests that as a result of the Fall women exhibit overpowering sexual drives towards their husbands. Genesis 3:16 presents a description of God’s prescription of the relationship between the man and his wife in a sin-distorted world. Consequently, the policy-making body should maintain and uphold the woman’s subjection/submission to the man’s rulership as long as sin and its consequences endure. This may not be safely ignored.
Origin, Development, and Expansion of Seventh-day Adventism in Western Kenya (1906–2022)
(Adventist University of Africa, 2024-04) Ngoko, Thomas
This research traces the history and development of Seventh-day Adventism in Western Kenya. It has evaluated the historical backgrounds of Adventist missionaries and their major contributions to the Adventist Church in Western Kenya. Tracing Adventism in this region is significant to the present Adventists and church historians. It is an attempt to document the history of Adventism in Western Kenya, to preserve Adventist heritage within cultural Kenyan identities. This research has provided the historical development of Adventism in Western Kenya and its significance in Kenyan Christianity, filling the methodological and educational gaps in scholarship about the development of Seventh-day Adventism in this region. The research has systematically enumerated how Seventh-day Adventism developed through strategies and methods employed by the Western missionaries. This study has also recorded numerous existential cultural issues in Western Kenya that defeated missionaries. Finally, this research has identified some of the potential church-owned instrumental entities. The method employed in this research is Historical/documentary, which benefits from published and unpublished materials, journal articles, archival material, and oral history. The research is divided into six chapters. The first chapter introduced the study, chapter two explained how Adventism is part of Kenyan Christianity, the third chapter evaluated the early stages and prevailing factors of the Adventist movement in Western Kenya, the fourth chapter examined the remarkable developments of Adventism in Western Kenya over the years, chapter five examines the challenges and prospects of Adventism in Western Kenya today, lastly chapter six presented the summary, conclusions, and recommendations of this study. The study concludes that the origin and development of Seventh-day Adventism in Western Kenya were a product of missionary activities by both Western and local missionaries. However, the failure of Western missionaries to understand and embrace an appropriate approach to African culture hindered the development of steadfast church members, and this remains a challenge in this region to this day. This study suggests that examining the Seventh-day Adventist faith through its integration into specific cultural groups, such as the Luos, Kisii, and Luyha, can provide valuable insights. It emphasizes archival research to reevaluate the historical development of Adventism in Kenya.
Nakedness, Shame, and Covering in Genesis 3:1–21: An Exegetical and Theological Study
(Adventist University of Africa, 2023-10) Makuku, Stephen
A surface reading of Genesis 2:25 and Genesis 3:1-21 leaves the reader with a dilemma over the use, understanding of the words, naked, shame and covering/ garment prior and after sin. It further requires an understanding on the nature of nakedness Adam and Eve when they were created against the nakedness that resulted from sin. What nature of covering was fit for this nakedness? Therefore, the exegetical study seeks to investigate the distinctive nature and experience of י ם רוּ מ עֲ with שׁ בּ in Genesis 2:25 and םֹ֥ יֲֵעִּ֔ in Genesis 3:1-21. It will aid to identify the serpent’s nature and his role on the couple’s nakedness in Genesis 3:1-21 and the reason of God’s choice of garment to cover human’s nakedness. The conclusion is that nakedness without shame in Genesis 2:25 י ם רוּ מ עֲ and שׁ בּ meant that Adam and Eve were created perfect in the image of God, wise, honourable, undefeated, not humiliated before each other, before God and before the enemy. The word םֹ֥ יֲֵעִּ֔ describes sinful condition that has changed Adam’s identity from the image of God to the Satan’s identity. God has provided a restorative garment which mankind could not afford for itself.
A Comparative Analysis of the Apostle John’s Theology of the Incarnate Christ and Contemporary Christological Views (Seventh-day Adventists versus Jehovah’s Witnesses)
(Adventist University of Africa, 2017-03) Simweemba, Nelson Muchindu
Scholars have viewed the doctrine of the Incarnation of Christ differently. Those who argue against the teaching, such as Jehovah’s Witnesses (JWs), emphasize that the Word “Incarnation” is not found in the Bible and that Jesus never claimed to be an incarnate being. On the other hand, those who support the teaching, such as Seventh-day Adventists (SDAs), argue that though the term “Incarnation” is not found in the Bible, the teaching is there, basing their argument primarily on the theology of the Apostle John. These contrasting views prompted the research to be undertaken. The study takes into account John’s theological view as the basis for establishing the biblical stand and thereafter compares the contemporary teachings of the JWs against the SDA Church view. Bible commentaries, lexicons and other syntactical resource materials have been used to establish a balanced and correct understanding of the teaching. According to the JWs, the teaching of the Incarnation of Jesus Christ does not exist and only false religions teach it. They argue that God cannot become a human being, and that Jesus was never God but a spirit creature, the first born of all created beings and for that reason His coming to live among human beings cannot translate to an incarnation. They explain their position using John 1: 1, they translate the “The Word was God” as “The Word was a god”. Their position is not new in the history of Christological debates, which started as far back as the first century A.D. The teaching of Arius was similar. To the contrary, the SDA Church teaches and emphasizes that Jesus is the second person of the Godhead and is the Incarnate Son of God. Their position resonates with teachings of the early Church Councils such as those of Nicaea (325 A.D.) and Constantinople (381 A. D.). The position of the researcher is that Jesus preexisted as God the Son together with God the Father before He was born on earth. The aspect of God becoming flesh is what is known as Incarnation. Accepting and understanding this teaching has a bearing on how one perceives God’s free gift of salvation to humanity. Rejection of the same leads the Bible student to have a wrong concept of God’s plan of salvation for humanity.
Creation of Light in Genesis 1: The Relationship between אוֹר and מְאֹרֹת
(Adventist University of Africa, 2016-08) Dakio, Samson D.
The primary intent of this study was to ascertain the relationship between אוֹר and מְארֹתֹ . To this end, the researcher makes use of a combination of exegesis and text linguistic/pragmatic approaches. The use of such hybrid method finds its justification in the fact that the word-based or sentence-based approach that characterizes biblical studies has shown its limitations. Recent studies have revealed that text linguistics serves exegesis well, even as it offers the researcher new opportunities to analyzing and comprehending problem passages such as Genesis 1:1-2:3 at the text level. A concise review of relevant literature has revealed that in spite of the tremendous scholarly engagement in the Genesis creation account, literary, historical, and linguistic problems still remain. Among these is the challenge of establishing a relationship between אוֹר and מְארֹתֹ . The lack of scholarly consensus seems to stem from the various schools of thought from which the text is examined. Of the eight paragraphs displayed by the linear/formal structure, four have been delved into in order to elucidate the issues involved in the creation of light, and the interplay between אוֹר “light” and מְארֹתֹ “lights/luminaries.” Upon a thorough investigation into the text, a few conclusions—including the following—have emerged: (1) the light (אוֹר ) on the first day was a new divine act of creation and did not emanate from the sun nor from a non-solar astronomical object but, rather a phenomenon that resulted from a divine pronouncement; (2) the use of the surrogate verb עָשָה instead of בָרָא for the creation of the luminaries implies a new divine activity on day 4; (3) the use of אוֹר on day 1 (Gen 1: 3-5) and not מְארֹתֹ reinforces the opinion that the מְארֹתֹ were not yet created; (4) the fact that the מְארֹתֹ are to separate אוֹר “light” from חשֶֹׁךְ “darkness,” and to divide the day (יוֹם ) which equates אוֹר from לָיְלָה “night,” indicates that אוֹר and מְארֹתֹ are not synonymous neither should they be used interchangeably; (5) Both אוֹר and מְארֹתֹ appear to be closely related, but this does not call for any conflation of the two terms. The study therefore argues that אוֹר is both temporal (daytime) and phenomenal (light), while the מְארֹתֹ are physical time markers designed to complement/enhance the phenomenon of אוֹר “light;” (6) the origins of the universe cannot be explained without the supernatural, as science attempts to do; (7) the clash between science and Scripture is occasioned by naturalistic presuppositions undergirding evolution disguised, nowadays, as modern science.
A Study of the Development of the Seventh-day Adventist Church in Northeast Tanzania (1903–2023)
(Adventist University of Africa, 2024-05) Shehemba, Sadikiel Hesron
This research, A Study of the Development of the Seventh-day Adventist Church in Northeast Tanzania, is aimed at helping people know and understand the historical development of the Seventh-day Adventist Church in Northeast Tanzania, the major factors that led to its development, the interaction between the Pare and Adventism, the challenges and prospects of Adventism in Northeast Tanzania. This research is useful in determining the contributions of the pioneers and early Adventists in Northeast Tanzania and their influence on the development and stability of the modern church. It is important to discover that their efforts not only stirred the expansion of Adventism in Tanzania but also inspired the development of the nation in education, health, and agriculture. The missionaries and early Adventists worked together as a team, but today racism, segregation, and disunity prevail in the Adventist church. This issue must be addressed and investigated, and find possible solutions to have a better present and future church. The founders of Adventism in Tanzania kept historical sites and artifacts safe for decades, but those who followed them dismantled the buildings that kept them and destroyed the precious equipment that could be helpful for church history. This issue also needs special attention and seriousness. This research will help present and future church historians. This research uses the historical descriptive method, utilizing the available primary and secondary sources such as Seveth-day Adventist Church Archive materials, oral interviews minutes of meetings, and church history books. Few selected resource people are interviewed, especially those who were directly connected to Adventists in the past and those who were involved or participated in some events. Names are mentioned only by permission. Adventism began in America in the 1840s during the Advent Movement, when people expected the coming of Christ, which was followed by the Great Disappointment. After this disappointment, Sabbatarian Adventists read the Bible diligently and discovered where they erred. They organized themselves and later formed the Seventh-day Adventist Church. From America, the Adventist message was taken to Europe, Australia, Africa, and Asia. Adventism was brought to Tanganyika by two German Missionaries Johannes Ehlers and Abraham C. Enns in 1903. They opened a mission station at Giti, Mamba. Adventism in Northeast Tanzania faced several challenges including poor management of health centers, lack of total member involvement, polygyny, nature and retention of members, culture, and some dependent churches The pioneers spread 2 Adventism through social basic needs, schools, agriculture training, and health services. These methods have been proven even today, they work better than public preaching and other evangelism methods. To preserve historical sites and remaining artifacts, I strongly recommend that the Northeast Tanzania Conference take the responsibility of preserving remaining historical materials. The University of Arusha also has an active part to play in church history preservation. The Archives Department of the General Conference of the SDA Church should take serious measures to preserve history. Northeast Tanzania Conference should improve its supervision of schools and health centers so that the current situation can change for better services.
The Relationship Between Biblical Eschatology and Financial Stewardship
(Adventist University of Africa, 2023-08) Maphuzukunotha-Nkonzo, Ruwell
Christian praxis in the area of financial stewardship seems not to have benefitted much from the dynamic imaginative tableaux of biblical eschatology. The connection that exists between eschatology and financial stewardship remains unexplored. This is shown by the observation that Christian authors seem to assume without providing convincing evidence that eschatology and financial stewardship are related. Hence, the question; is there a relationship between biblical eschatology and financial stewardship that can set the believer’s and the church’s work in a proper perspective? Fundamentally, the study preoccupied itself with understanding the liaison that exists between biblical eschatology and financial stewardship. As a philosophical research, the study tracked down different authors that combine eschatology and financial stewardship from the Ante-Nicene Fathers to the present. Lexicons, Bible dictionaries, commentaries and other theological books are used in this research. This study concludes that eschatology has ethical implications on financial stewardship, namely, Accountability (object) and the rewards principle (impetus). Thus, eschatology both provides expectations and incentives to Christian stewards. Jesus revealed that how Christian stewards deal with the wealth entrusted them by God has a bearing on their final destiny.
A Comparative Study of Ezra–Nehemiah and Malachi on Divorce: Exploring Perspectives in Historical and Theological Contexts
(Adventist University of Africa, 2024-04) Rwizi, Russel
The purpose of this research is to conduct a comprehensive study of divorce in the books of Ezra-Nehemiah and Malachi, with a focus on exploring the perspectives within these texts in light of their historical and theological contexts. By examining the textual evidence and analyzing the social and religious background during the respective periods of these books, this study aims to shed light on the complexities of divorce as portrayed in ancient Jewish society. The research method employed in this study involves a careful examination of the relevant passages regarding divorce from the books of Ezra-Nehemiah and Malachi. The analysis includes a comparison of the language, themes, and implications of these passages, highlighting any apparent conflicts or discrepancies. Additionally, this study delves into the historical and theological contexts of these books, considering the cultural norms, religious practices, and sociopolitical circumstances that might have influenced the perspectives on divorce through a comparative approach. This comparative study's findings reveal divergent divorce stances within Ezra-Nehemiah and Malachi. Ezra-Nehemiah viewed the post-exilic marriages to pagan women as rebellious and invalid, recognizing Israel’s history of apostasy through similar intermarriages. Here, divorce was used as an instrument to restore purity, identity, and covenant faithfulness. On the contrary, Malachi criticizes the practice of divorcing one’s wife, emphasizing the unfaithfulness and violation of the covenant that divorce presents. These contrasting messages can be attributed to the differing historical contexts, social and cultural changes, as well as evolving theological understandings during this period. The conclusions drawn from this research highlight the complexities of forming a coherent and consistent position on divorce by examining seemingly contradictory messages within religious texts. Nevertheless, the research emphasized that divorce goes against God’s blueprint and is not sanctioned within His intended framework. Instead, God’s ideal for marriage is an everlasting dedication demonstrated through a solemn promise made before Him. Although divorce is not part of God’s plan, it is an unfortunate occurrence in human existence that cannot be disregarded. Thus, it should be acknowledged as a backdrop in which God persists in actively pursuing His redemptive objectives. Therefore, this study contributes to the scholarships on biblical texts elucidating the multi-layered nature of ancient Jewish attitudes towards divorce and provides a foundation for further research and discussion on this topic.
Born Eunuch: An Interpretation of Matthew 19:12
(Adventist University of Africa, 2016-08) Oluseun Abel Akinpelu
In three passages of the synoptic gospels of Matthew 19:3-12, Mark 10:2-12 and Luke 16:18, Christ responded to the issue of divorce in marriage by validating the no-divorce-in-marriage principle, as well as calling marrying another person adultery. It was only in Matthew 19:10-12 that the disciples, in response to Christ’s discussion with the people, made rather cynical suggestive comments about the needfulness of marriage. Jesus’ statement about the three categories of eunuchs required further elaboration—which this research work provided—rather than a generalized answer to the disciples’ concerns. There are three Greek expressions within the context of the three categories of eunuchs in Matthew 19:12— ἐκ κοιλίας μητρὸς ἐγεννήθησαν, εὐνουχίσθησαν ὑπὸ τῶν ἀνθρώπων and εὐνούχισαν ἑαυτοὺς διὰ τὴν βασιλείαν –which required in depth study. This research helped in validating the fact that Jesus affirmed the idealness of marriage and that the expressions used by Jesus in the eunuch-statement in Matthew 19:12 were literal expressions in a rhetorical way, especially those who are eunuchs from their mothers’ womb. The methodology applied in unraveling the difficulties in the text had to be solved through the process of exegesis. This involved the use of syntactical analysis of the various phrasal expressions in the text. A lexical discussion of the major terms in the text as well provided opening to the meaning of the passage. The works of scholars who provided their insights through commentaries and scholarly articles complimented primary sources, which included the Greek New Testament (Fourth Revised Edition) and other English versions. This work provides a basis to understand that Jesus affirms marriage as ordained by heaven. However, in Matthew 19:12, Jesus provides an exemption for those who could not contract a marital relationship basically because of impotence, defects and withdrawal often exhibited towards sexual or marital relationships. All these were the results of been born with these conditions. In conclusion, the implication on the church is the understanding that not all persons could get married because they came into existence just that way—not because they willed themselves to be or were influenced by their parents—and may not be forced into any conjugal relationship. Their state of singleness should rather be used to the greatest possible advantage of the kingdom and the blessings of humanity.
The Verb Form of the Imperatival Construction “δότε αὐτῷ δόξαν” in Revelation 14:7: A Verbal Aspect Theory and Systemic-Functional Linguistic Approach
(Adventist University of Africa, 2024-04) Mpofu, Obvious Bukhos
The study presents an examination of the semantic value in the verb form within the imperatival construction “δότε αὐτῷ δόξαν” in Revelation 14:7, employing Verbal Aspect Theory and a Systemic Functional Linguistic approach. Traditional grammatical methodologies that attribute temporal and aktionsart values to the Greek verb forms, leading to temporal interpretations of the aorist imperative in question are scrutinised. One perspective suggests an ingressive notion, applying the phrase to non-believers undergoing repentance to begin giving glory to God. Others propose an eschatological meaning of the imperatival construction where individuals will be compelled to glorify God post-probation. While some viewpoints interpret giving glory to God as a lifestyle, they base their arguments on theological ideas and lack linguistic evidence. The study contends that contemporary understanding emphasising the depiction of aspect as the semantic value in Greek verb forms aligns more cohesively with the text. Time and aktionsart are pragmatic implicatures within verb tenses, and are determined by contextual factors rather than a fixed grammatical feature of Greek verb forms. A careful analysis, integrating verbal aspect and systemic functional examination through the three metafunctions of language, reveals the semantic value of the verb form in “δότε αὐτῷ δόξαν” as perfective, portraying the action as complete. This imperative is a volitional directive, conveying a strong command summarising God’s eternal intentions toward His creation. This is the semantic value of the aorist imperative, as depicted by the ideational metafunction. At the pragmatic level, contextual analysis through the interpersonal and textual metafunctions underscores a gnomic aktionsart, characterising the action as urgent, perpetually true, timeless, and universally relevant. Consequently, glorifying God is positioned as an experiential lifestyle encompassing physical, mental, social, and spiritual dimensions across present and eternal realms rather than a past occurrence or a future eschatological event.
The Meaning of the Title “Son of God” in the Gospel of John
(Adventist University of Africa, 2017-03) Nkanyezi, Taddius
The aim of this study is to find the meaning of the title “Son of God” as it is applied to Jesus Christ in the gospel of John. It appears there is no consensus in biblical scholarship on the meaning of the title “Son of God.” The Old Testament applies the title to “angels,” “Israelites,” “Davidic kings,” and possibly to the “Messiah.” During the intertestamental Judaism, the title was used mainly with reference to Israel as a nation and its righteous people, however, it did not refer to the Messiah. In Hellenistic literature, the title sometimes referred to pagan kings, emperors, and certain heroes. The gospel of John seems to highlight the high Christology expressed in titles of Jesus as follows: the “Son” portrays His obedience to the will of God the father, the “Son of man” title identifies with humanity through the incarnation, while the title “Son of God” relates directly to God the Father in a unique and exclusive sense as expressed in such passages as John 1: 34, 49; 3: 18; 5: 25; 10: 36; 11: 4, 27; 19: 7; and 20: 31. Jesus Christ addressed God in prayer as “Abba,” a term that was never used by any contemporary Palestinian Jew to refer to God. During his trial, Jesus Christ publicly and clearly accepted the full title “Son of God” to Himself while claiming exclusive association with God, highlighted by a resultant charge of blasphemy leveled against Him. Supernatural beings designated Him as the “Son of God.” Jesus’ sonship requires supernatural revelation, like in Peter’s confession at Caesarea Philippi (Matt 16: 16-17). A pagan Roman centurion confessed His sonship through divine revelation at the cross. God, the Father’s perspective was given. The title “Son of God” may thus be defined as expressing that unique attribute of Jesus Christ through which He exclusively and ontologically shares the divine nature and character of His Heavenly Father. He reveals of God to man like no one else can do, and He perfectly carried out God’s purposes as Messiah, Servant, and eternal Sovereign God.
THE MEANING OF EPI TAUTĒ TĒ PETRA IN MATTHEW 16:18 : AN EXEGETICAL-THEOLOGICAL ANALYSIS
(Adventist University of Africa, 2022-03) Kondorfili, Mustapha Nyuma
Matthew 16:18 remains a problematic text even after centuries of scholarly findings and recommendations. The question that continues to divide Bible scholars is: What or who is the foundation of the church in Matthew 16: 18? In order to further investigate this question, this study attempted to answer three sub questions to help elicit meaning out of it. First, what is the relationship between the nominal phrase Πέτρος, and πέτρᾳ since their gender and cases do not match? Secondly, what is the sense of πέτρᾳ in the clause, καὶ ἐπὶ ταύτῃ τῇ πέτρᾳ? And thirdly, how does the contextual and linguistic component furnish the understanding of the phrase ἐπὶ ταύτῃ τῇ πέτρᾳ? This study was an exegetical and theological attempt to explore the contextual meaning of ἐπὶ ταύτῃ τῇ πέτρᾳ using the historical grammatical method. After following due process, the following observations emerged: (1) According to Matthew’s narrative, Jesus Christ encountered solid unbelief among the political and religious elite of Israel but a few struggled to hang unto him. (2) In order to ascertain the depth and width of the conviction and persuasion of these and further gauge general perception, Jesus occasioned the Caesarean discourse. (3) The Greek text shows that there could be no lexical link between Πέτρος and πέτρᾳ but their usage by Matthew was to contrast the two by using appropriate καὶ to emphasise the fundamental significance of πέτρᾳ in the grand scheme in the life and work of Jesus. (4) The use of the demonstrative ἐπὶ with the dative case indicates the special importance Matthew attached to his purpose of showing that the historical Jesus and none other could be Messiah as demonstrated by his life and works. (5) Exegetical data culminates in Jesus’ injunction on his disciples not to share his identity in order not to fuel the fires of hatred in the political and religious leaders led by Satan. Based on the strength of the observations made, several conclusions could be drawn considering the meaning of ἐπὶ ταύτῃ τῇ πέτρᾳ in Matthew 16: 18. First, Matthew wrote for the express purpose of presenting Jesus Christ as the Messiah, and divine son of God in fulfillment of biblical Old Testament prophesies in the context of strong unbelief prevalent in the upper Jewish religious culture that was obviously against him. Secondly, the original audience understood Christ clearly giving the context of unbelief and his insistence on keeping their new understanding to themselves until the right time. Thirdly, the meaning of ἐπὶ ταύτῃ τῇ πέτρᾳ in Matthew 16: 18 is an anaphorical reference to the identity of Jesus as the Messiah, son of the living God as found in Matthew 16:16. This expression becomes the fundamental engaging principle of the New Testament believers; the acceptance that the God who created also assumed human form in the person of Jesus for the ultimate salvation of humans from sin. This study employed syntactical, historical-biblical, and lexical tools in bringing out meaning from Matthew 16:13-20, and concluded that it seems improbable for Christ to build His church on a human being; that leadership squabbles among believers ought to be done with, while living and proclaiming the kingdom principles take center stage.
A Biblical Perspective on the Use of שֵׁכָר and יִ ן : An Exegetical Analysis of Proverbs 31:6–7 Keywords:
(Adventist University of Africa, 2024-04-17) Muhoko, Patrick John
This study aimed to explore the biblical stance regarding the endorsement of שֵׁכר (shekar) and יַיִן (yayin) in Proverbs 31:6-7. Historical evidence suggests that both שֵׁכָָ֣ר and יַיִן were commonly utilized as medicinal remedies in ancient times. In the analysis of the directive in Proverbs 31:6-7, several key conclusions emerge. Firstly, the reference to שֵׁכָָ֣ר and יַיִן in the passage denotes fermented beverages. Secondly, although Proverbs 31:6-7 doesn't explicitly state that strong drink and wine are intended for medicinal use. However, certain aspects of the passage suggest a potential therapeutic purpose. The phrase "give strong drink unto him that is ready to perish" implies offering strong drink and wine as solace for someone in extreme distress or nearing death, potentially to alleviate physical or emotional pain. This aligns with the idea of using strong drink and wine for therapeutic purposes. Likewise, providing "wine unto those that be of heavy hearts" hints at offering wine to those experiencing profound sadness or distress, possibly as a temporary means of escape or comfort from psychological suffering. Though not explicitly medical, this implies a therapeutic function. Despite the lack of specific medical terms in the passage, the context of offering strong drink and wine to those in distress suggests a possible therapeutic benefit. Nevertheless, it's essential to interpret these verses within the broader context of the Bible and to exercise caution when drawing medical conclusions from ancient texts. Thirdly, historical documentation supports the medicinal utilization of שֵׁכָר and יַיִן , lending weight to the interpretation of the command as endorsing their medicinal properties. Lastly, while contemporary fermented שֵׁכר and יַיִן are not commonly employed for medicinal purposes as in antiquity, there are modern alcohol-containing medications prescribed for specific patients under particular circumstances.
A Narrative Analysis of Matthew 15:21–28 and Its Missional Implications for Contemporary Christian Mission
(Adventist University of Africa, 2024-05) Nduna Mpofu
Scholars are of different opinions on the issue of how the woman in Matthew 15:21-28 was treated by Jesus. Some say the responses of Jesus were negative while others argue they were positive. In view of the divergent interpretation of the story of the Canaanite woman in this passage by scholars, this thesis sought to study the passage. In this undertaking a narrative analysis of Matthew 15:21-28 and its missional implications was carried out. The narrative analysis, which aligned with the Historical-Grammatical Method of Biblical interpretation, focused on rhetorical figures like inclusions, chiasms, parallelisms, repetition of keywords, settings, characterization, point of view, and plot development was undertaken to achieve the goal. After careful analysis of Matthew 15:21-28, the study ascertained that the responses of Jesus which were seen as negative were positive. This clarified that the mission of Jesus was not selective. It included even the Gentiles. This decision was informed by the fact that Jesus never chased away the woman as was requested by his disciples. He finally applauded the faith of the woman. This study ascertained that the responses of Jesus were positive and needed the woman to show her faith in Jesus. It explored the mission of Jesus to the Gentiles. The study further contributed to the proper understanding that the mission of Jesus included the Gentiles and drew implications for guidelines for cross-cultural ministry. The Seventh-day Adventist church in Zimbabwe needs to admit that the mission of Jesus included the Gentiles so it must include even those who seem to be excluded by gender, cultural, social, political, or religious boundaries. Intentionally the mission has to target those who seem to be excluded and the policies and attitudes that suggest exclusion should also be examined and discontinued.
Typological and theological implications of the Day of Atonement: An exegetical study of Leviticus 16
(Adventist University of Africa, 2024-05) Mambwe, Masengo Katoga
The purpose of this research is to examine the Day of Atonement as elaborated in Leviticus 16, its historical observance, and the dramatic scriptural implications that make typological and theological perspectives relevant today. Typology seeks to identify God-approved ties between salvific events in the form of feasts or people in a predictive state in the past and their biblical fulfillments. This in-depth study's theological perspectives point to God's intentional character and the lessons He imparts through this one-time annual feast. The study came to the firm conclusion that the Day of Atonement was God's intended design and object lesson for teaching the “plan of Salvation that was instituted before the foundation of the world” (cf. Rev 13:8 NKJV). The Atonement scenery was a pictorial representation of God dealing with Sin, wiping it out of His people while also punishing the instigator. Christ is the true culmination of all Old Testament sacrifices and Sanctuary, the appropriate High Priest who shed His blood on Calvary, allowing all humanity to be saved through faith in Him. The Lord's goat represented Christ, and the other goat (called Azazel, which literally means “the goat that departs”) on which the Priest confessed all Sin before casting it away to die in a faraway place depicts how Satan, the originator of Sin, will eventually be charged with total responsibility and accountability for Sin and its consequences, and “will be destroyed in the lake of fire” (Rev 20; Matt 25:41).
The punishment of the wicked: A comparative study of the views of Ellen G. White and the Roman Catholic teachings
(Adventist University of Africa, 2024-02) Muzanenhamo, Marvin
The punishment of the wicked has been one of the themes mostly debated among the Christians. One group among the Christians believe that, the wicked will be confined to the fire of hell as soon as they die and be tormented in it, without break, for eternity. This group is referred to as the Traditionalists, while another group, the Annihilationists, believe that the wicked will be destroyed by the fires of hell, whose effect will be everlasting. This debate emanates from the language used by Christ in In Matthew 25: 46 and other texts, in which He mentions that the wicked shall “go away into everlasting punishment: but the righteous into life eternal.” The researcher focuses on the differing views between Ellen G. White and the Roman Catholic Church on this particular subject. The researcher goes into history and establishes how the idea of the immortality of the human soul, which is the basis of the doctrine of eternal punishment of the wicked, developed among God’s children and was passed on to the Christian church of today. Beginning with the Hebrews in the Old Testament time, going through the New Testament, the church fathers and the Reformation era, the research takes us through all the historical stages of the Christian church to date, unearthing how the subject of the immortality of the soul and eternal torment was entertained. The Roman Catholic church’s official position on this subject is that the wicked will, at death, be thrown into the everlasting fire, in which they will suffer day and night, without a break for eternal ages. This position found its way in the church mainly through the teachings of Plato, the Greek philosopher, who championed the idea of the immortality of the human soul. These teachings were further confirmed in the church by early church fathers like Augustin of Hippo, who had been greatly influenced by this Greek philosophy. On the other hand, Ellen, G. White, in her writings refutes the idea of the eternal punishment of the wicked and the immortality of the soul. She takes her position with the Scriptures and posits that human immortality is promised only to the righteous, at the resurrection, but the wicked will be destroyed by the eternal fire of hell. According to White the fire of hell is not eternal in its duration but it is its effects that are eternal. After careful and exhaustive study, the researcher concludes that the Traditional view of eternal fire, as propagated by the Roman Catholic Church, has no basis in the Bible but it is only supported by tradition and philosophy. The correct position of the Bible on the subject is that maintained by Ellen G. White; that sinners and sin shall be eradicated by the fire of hell, which will last until its victims are completely consumed.
Analysis of the lexeme שִׂמְלַת in the book of Deuteronomy: An exegetical and theological exploration
(Adventist University of Africa, 2024-05) Muruta Thaddee
The book of Deuteronomy follows up the narrative of the exodus experience of Israel as a nation towards the promised land. This journey envelopes social affairs, spiritual experience, and apostasy, which were recorded for the sake of the coming generations. On this journey, the idea of clothing occupied a significant place in society and religious rituals such as the sacrificial system—priesthood—to guarantee social and religious order. Besides the social and ritual roles that clothes would play during Israel's exodus, there were theological implications that God wanted to communicate to his people and the next generations through their trip to Canaan. Furthermore, in the book of Deuteronomy, the person of God reveals Himself behind the clothing theme to confirm his presence in their journey from Egypt to the promised land. This study aimed to investigate exegetically and theologically how God expresses his divinity through the concept of clothing in Deuteronomy and how it should be understood in modern Christianity. Additionally, this research systematically analyzed each verse of Deuteronomy, which discusses the theme of clothing from the direct context of their pericopes to comprehend the theological implications and moral lessons God intended to let his people understand through their bitter experiences in the desert.
A critical examination of speaking in tongues as evidence of the outpouring of the Holy Spirit in Pentecostalism
(Adventist University of Africa, 2017-03) Mandina, Hopewell
In the last few decades, we have seen the rise and cropping up of different Pentecostal groups whose teaching and preaching are inclined to the gift of tongues as the main evidence of the manifestation of the Holy Spirit. Some scholars clearly state that Pentecostals value the gift of tongues to the extent that it should be a physical sign that the Holy Spirit has been poured upon a believer. The role of the Holy Spirit from the Old Testament to Jesus’ time was highlighted to establish His ministry in different times. The difference in opinion and views in the correct understanding of the outpouring of the Holy Spirit as evidenced by speaking in tongues resulted in the study of this research. As a result, a clear understanding on the gift of tongues is necessary not only for the purpose of correct biblical position of the topic under discussion, but also for other issues. These include the role of the Holy Spirit in the Old and New Testaments, and the understanding of the Holy Spirit from Early Christian Church to the 20th century. Then, the purpose of the spiritual gifts, understanding of Holy Spirit and gift of tongues in the books of Mark, Acts, and 1 Corinthians. After careful biblical and theological analysis of different scholars and Scripture, the researcher concluded that the gift of tongues is not the only gift which is a manifestation of the Holy Spirit. The presence of the Holy Spirit since creation was not experienced by the physical sign of the gift of tongues, which does not stand the test of Scripture.
Nakedness, shame and covering in Genesis 3:1–21: An exegetical and theological study
(Adventist University of Africa, 2023-10) Makuku, Stephen
A surface reading of Genesis 2:25 and Genesis 3:1-21 leaves the reader with a dilemma over the use, understanding of the words, naked, shame and covering/ garment prior and after sin. It further requires an understanding on the nature of nakedness Adam and Eve when they were created against the nakedness that resulted from sin. What nature of covering was fit for this nakedness? Therefore, the exegetical study seeks to investigate the distinctive nature and experience of עֲרוּ מים with בּוּשׁ in Genesis 2:25 and עֵי ֹ֥ רם in Genesis 3:1-21. It will aid to identify the serpent’s nature and his role on the couple’s nakedness in Genesis 3:1-21 and the reason of God’s choice of garment to cover human’s nakedness. The conclusion is that nakedness without shame in Genesis 2:25 עֲרוּ מים and בּוּשׁ meant that Adam and Eve were created perfect in the image of God, wise, honourable, undefeated, not humiliated before each other, before God and before the enemy. The word עֵי ֹ֥ רם describes sinful condition that has changed Adam’s identity from the image of God to the Satan’s identity. God has provided a restorative garment which mankind could not afford for itself.

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