Pharos Journal of Theology ISSN 2414-3324 online Volume 99 - (2018)
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Biblical Exegesis and Hermeneutics of Biblical Texts:
African Approaches
Dr Kelebogile Thomas Resane
Teaching and Learning Manager : Centre for Teaching and Learning
University of the Free State
South Africa
ResaneKT@ufs.ac.za
Abstract
This article argues the importance of exegesis and hermeneutics in the African context. There
is a need for bible translation to be exercised within the African context as opposed to the
Western context. The end-readers should become partners in the translation; as these
partners. The example of name giving is cited as arguable case that can assist Bible
translators to indigenize biblical names by translating them into indigenous meanings. These
partners can use their worldviews, proverbs, and idiomatic expressions to make the text
meaningful. Afro hermeneutics and exegesis integrates life and biblical narratives and life
experiences, are wrapped with indigenous knowledge, and exercises personal involvement of
the reader of the text and the context. The paper proposes three influencers in African
hermeneutics and exegesis. These are liberation hermeneutics which acknowledges the
importance of both the spiritual and the material with the emphasis on economic and the
political dimensions of African life. Then inculturation hermeneutics, which basically means
that the interpretive process should be informed by the worldview and experience within the
cultural context. And finally, contextualisation whereby translation should aim at preparing and
empowering translators to facilitate translation processes by involving communities instead of
top-down decision making and implementation. This is overall the acknowledgement of the
role of indigenous knowledge systems in text translation and interpretation.
Keywords: Hermeneutics, Exegesis, Text, Context.
Introduction
There is a shift in the hermeneutical and contextual approach, emphasizing ‘a move from what
the text meant to its original audience to what it means to Africans in their context” (Nyiawung
2013:1). Contextual issues had become an obligation for the contemporary exegesis. Biblical
hermeneutics is the art or technique of interpreting the biblical text in order to understand its
original context and then find its contemporary meaning. Nthamburi and Waruta (1997:40)
note that ‘unless an African is enabled to understand Scripture in his/her own cultural patterns,
the Scripture will not only lose its validity but its authoritative relevance as well.’ In a nutshell,
biblical hermeneutics is the scholarly engagement of the indigenous language translations of
the Bible in order to understand what they say and mean to the readers. On the other hand,
Biblical exegesis involves the examination of a particular text of Scripture in order to interpret
it properly.
Good Biblical exegesis is commanded in Scripture (Kuwornu-Adjaottor 2012:10). By Afrobiblical hermeneutics, we mean biblical interpretations done in Africa especially by African
Instituted Churches. These hermeneutical works are typically African in character in the sense
that they consciously or unconsciously borrow heavily from African religious heritage in their
dialogue with the gospel of Christ (Gathogo & Kinyua 2010:251).
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Afro-Hermeneutics are Socio-Culturally Embedded
African Exegesis and Hermeneutics integrates life and Biblical Narratives and Life
Experiences
Africans consistently stress the necessity to connect the biblical truth to everyday life in Africa.
Life experiences are expected to intertwine with the biblical narratives. The Bible story is not
seen as a distant mythology coloured with mystics and mysteries. Mshana (1972:21) from the
early seventies appealed:
We have to look for ways in which the Christian faith is being implanted in
African art form, music, drama, traditional dances, stories, proverbs, wise
sayings, analogies, metaphors… We have to translate the Christian truth
into African thought forms… languages… terminologies.
African exegesis and hermeneutics are wrapped with indigenous knowledge
There is no need for academics to interpret and apply the Bible. Out of human experiences,
truth is stated, and epistemology becomes engrossed in the Bible. West (2010:29) writes as
follows:
The African biblical scholar is never allowed to settle in the academy alone;
there is a constant call from ordinary African interpreters for African biblical
scholars to engage with them and their realities.
Indeed, “Languages are best learned while sharing in the ways of life of the people concerned
rather than in the classroom.” (Harries 2016:38). The same idea is also promoted by Ukpong
(2000) that the African biblical scholar is never allowed to settle in the academy; there is a
constant call from ordinary African interpreters for African biblical scholars to engage with
them and their realities. This will contribute enormously in making Christianity acceptable to
Africans on the margins of the high density areas, where it is still foreign. Osadolor Imasogie
(1983:23-24) wrote:
Christianity, for many Africans, remains a foreign religion. . . . It is only when incarnation
takes place that Christianity ceases to be a foreign religion.
African hermeneutic does not require a background in Bible studies or biblical language
proficiency. The western hermeneutics is viewed as individualistic, detached, hypothetical,
and futuristic, therefore irrelevant to empirical realities. The idiomatic and proverbial
expressions of the Bible are in many cases also encased in African knowledge systems. Many
African proverbs, philosophies, and worldviews can be used to enhance the biblical truth. For
instance:
•
•
•
Motho ke motho ka batho can be used to enhance the biblical concept of
communion or togetherness of Christians, which gives a perfect picture of
ecclesia.
The letsema concept can be used to express cooperation or strength in unity.
The ujamaa in Swahili expresses peoplehood or familyhood – the biblical
principle of church as a family or the people of God. Mwoleka (1975:203-205)
considers that ujamaa could serve Christians in understanding the mystery of
the Trinity because in the Trinity the question is not of an “intellectual puzzle”
but of a concrete life of sharing
African biblical hermeneutics is rooted in African realities and is accountable to ordinary
African interpreters of the Bible. It gives the space to the ordinary African interpreters to
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partially constitute the kind of discipline African biblical scholarship is. Uchegbue (2011:2)
correctly points this out:
One major outstanding feature of liberation theology which distinguishes it from other radical
theological perspectives is its conviction that Christianity and its basic symbols must be
reinterpreted from the perspective of the poor and oppressed in the light of the popular
struggles for social justice.
African Exegesis and hermeneutics exercises personal involvement of the reader of the
text and the context
Examples to be cited are in the names that Africans, especially, African Christians, give to
their children. The names give a child a unique identity; as Mbaya (2013:70) asserts that:
…in African culture, a name conferred a unique identity to a person. Hence
children were not considered to have a full identity until they were given names
In the Setswana language there are many theophoric names starting with “O” referring to God
e.g. Omolemo (God is good), Olerato (God is love), Obakeng (Praise God), Olefile (God has
rewarded), Otlotleng (Honour God). Then there are those that start with “Re” e.g. Rebaone
(We belong to God), Remmone (We have seen God), and Reshoketswe (We have received
God’s mercy). Last examples are names that speak directly about this God and literarily
mentioning his name (Modimo) e.g. Goitsemodimo or Goitseone (God knows), Tiroyamodimo
(God’s work). These names are not just given, they are attached to some circumstances under
which a person is born. Giving a name was often associated with the circumstances of the
birth of a child, for instance the coming of the first rains, the night or the day on which a child
was born. It was a way of remembering a person’s time of birth. Other names referred to
characteristics of the child’s birth, or to characteristics of the mother’s pregnancy (Mbaya
2013:70).
These names are always an expression of faith in this God. Parents are personally involved
with the circumstances under which the baby is born. The context, which is the circumstances
under which a person is born, plays a role in bringing faith into memory. It is the situation that
may not be fully understood by the Westerners.To African readers, these examples may… be
recognised as something special. However, in the Western context, it is unusual. Authors
typically do not reflect on their own personal life experience in their Biblical commentaries. In
African culture, it seems to be perfectly normal (Wünch 2015:7).
These names are hermeneutical in nature, possessing value in hermeneutical and exegetical
processes. They communicate feelings, perceptions, worldviews, and serve as a memorial to
the generation that gave birth to these children. Adamo (2018:4) explains it better:
This is an expression that reflects name theology. As names are so important
in African tradition, so also it is in ancient Israel. Names mean the totality of
what a person is, including his or her power, character and honour. Traditional
Africans do not bear names that do not have meanings.
I have heard a number of African (Setswana) preachers indigenizing some biblical names,
translating their meanings into the local language e.g. Moses (Montshiwa i.e. the drawn out
one), Abraham (Ramerafe or Rabontsi i.e. father of nations or multitudes), Miriam (Khutsafalo
i.e. sorrow or bitterness), Elizabeth (Maikano i.e. Goad’s oath), Peter (Lefika i.e. the rock) etc.
These translations of the names into the indigenous languages play a crucial role in Bible
translation processes as it assists the readers to identify. African hermeneutics is not just a
belief in a construct or dictum, it is participation in the truth, the real life situations. African
hermeneutics embraces the fact of humanness as well as circumstances and cultural
surroundings which always make theology ‘fit for life’. That is why Bible translation should
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take the context such as naming ceremonies seriously. By context here I agree with Ukpong
(2000:24) as:
…the actualization of the theological meaning of the text in today’s context so
as to forge integration between faith and life, and engender commitment to
personal and societal transformation
The famous African scholar, West (1991:1), asserts the fact that:
Biblical interpretation in Africa typically consists of three poles: the pole of the
biblical text, the pole of the African context, and the pole of appropriation.
There is no doubt that the Bible and culture should enter into dialogue during the processes
of translation. The biblical text and African context do not on their own participate in a
conversation. The human element with its experiences should forge partnership with text and
context to dialogue. The dialogue between text and context is a real flesh and blood
convergence. The engagement between biblical text and African context is fundamental to
African biblical scholarship. The dialogical dimension of biblical interpretation has always been
an explicit feature of African biblical hermeneutics. West (1991:2) correctly points out:
Interpreting the biblical text is never, in African biblical hermeneutics, an end
in itself. Biblical interpretation is always about changing the African context.
This synergises well with Ukpong (1995:8) that “the focus of African interpretation is on the
theological meaning of the text within a contemporary context.” The correct Bible translation
takes both the biblical text and context seriously. For African hermeneutists and exegetes, the
application hermeneutics that engages a community on how to read the biblical text in the
present day context is the realistic and relevant one. This is an endeavour that all interested
in theologising cannot afford to ignore, on the pretext of doing exegesis (Farisani 2017:7).
The bottom line is that the interpreter and the text should be in synergy in order to make the
text relevant to the African context and experiences. This does not mean divorcing the text
from its historical reality, but in reality it means contextualisation of the text for African readers.
The fact remains as Roberts (1987:35) points out that “African theologians are often influenced
by Western sources, but the African personality radiates throughout their thought.”
Afro Centric Hermeneutics and Exegesis
Historically, in the postcolonial era, Afro-centric hermeneutics had evolved through four
exegetical methods. These include liberation hermeneutics, which encompasses feminist
hermeneutic and deliverance hermeneutic; white South African hermeneutic, missiological
hermeneutic; and neo-traditional hermeneutic (Nyiawung 2013:3). These had played some
primary commands in influencing African hermeneutics to a certain degree. In a broader
context, they gave rise to three influencers in African hermeneutics and exegesis:
Liberation: African liberation hermeneutics has its starting point with the experience of the
masses. Mosala (1989:67) asserts that, the hermeneutical starting point of liberation
hermeneutics is the “social and material life” of “the black struggle for liberation.” We all know
that African liberation hermeneutics acknowledges the importance of both the spiritual and the
material with the emphasis on economic and the political dimensions of African life. Religion
and culture are important but peripheral, and economic and political analysis is central. Race
and class, not religion and culture, are the critical categories of liberation hermeneutics.
Mosala further contends that the biblical text and African context should not only be brought
into dialogue in terms of content, they should also be brought into dialogue in terms of
methodology. Both the Bible and the black experience and struggle must be analysed
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structurally using historical materialist categories; in other words, African interpreters must
recognise that the biblical texts are rooted in the struggles of their material sites of production,
just as the life of ordinary black South Africans is rooted in particular sociohistorical modes of
production (Mosala 1989:3132). Liberation theology through its hermeneutics, is a form of
contextualization that places the Gospel in the contemporary African setting. Instead of
focusing on the traditional African culture, liberation theology is passionately concerned with
rectifying the glaring injustices in our society (Palmer 1994:2).
The Bible translation endeavours should seriously consider liberative ideals that encapsulate
inclusivity, diversity, feminist, black, and African theological perspectives. It is critically
important to note that Bible translation must contextually take the issues of gender justice very
seriously, especially in the African context, to fight against oppressive patriarchal movements.
Bible translation in Africa must train women and men to fight against the oppression of women
and patriarchal dictates in order to defeat gender-biased final product (text). Above all, ‘The
work of liberation hermeneutics is not done until everyone has a place under the sun (Ngan in
Botta & Andrinach 2009:223). In other words the relevance of the text is not complete until
translation is done, under and bearing the importance of the context,
Inculturation: Like other forms of African biblical interpretation inculturation hermeneutics
emerges from life outside the academy. Inculturation is a process of acculturation i.e. learning
from other people’s cultures (Luzbetak 1988:65). Pobee (1992:34-44)) expresses inculturation
as a dynamic process involving translation, assimilation, and transformation in order to
confront new norms and forms of life. Historically, African socio-cultural concerns were not
reflected in missionary and Western academic forms of biblical interpretation. Inculturation
hermeneutics arose as a response, “paying attention to the African sociocultural context and
the questions that arise there from” (Ukpong 1995:4). He further elaborates that inculturation
hermeneutics “designates an approach to biblical interpretation which seeks to make the
African ... context the subject of interpretation” (1995:5); which means that every dimension.
This basically means that the interpretive process should be informed by the worldview and
experience within the cultural context. In essence, inculturation is intertwined with
contextualisation.
Inculturation theology is a form of contextualization. The context into which the Gospel is
placed in this case is usually the traditional African culture. The non-formal inculturation of the
Gospel in the African context is as old as the African church. The preaching and praying and
singing of African Christians throughout the history of the African church are forms of the
inculturation of the Gospel. Often these forms of inculturation are in the local African language.
(Palmer 1994:1, 2)
If there is a need for relevance in Bible translation, the translation processes must include
these themes (liberation and inculturation) as they are the burning issues in and for any
theological education in Africa. Resane (2018:9a) alludes to the fact that “there is a talk about
decolonisation of education, and this cannot take place without the themes of inculturation and
liberation.” Reservations and quiet diplomacy regarding liberative hermeneutics such as
inculturation should come to cul-de-sac and open to new channel of dialogue. Indeed, Chung
(2017:97) ‘nails it on the head’:
A project of inculturation of biblical narrative seeks fresh theological insights
that learn from the newly encountered traditions and the home tradition in light
of the coalescence of multiple horizons
Contextualisation. Colonialism resulted in a serious marginalisation of African ways of being,
knowing and doing, with the consequence that the minds of African people were colonised,
even after the end of Apartheid. This paper argues that Bible translation should be aimed at
preparing and empowering translators to facilitate translation processes by involving
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communities instead of top-down decision making and implementation. Therefore, indigenous
knowledge should be developed to ensure that translation and training relate to the African
context, “which implies that we become informed by grassroots bottom-up research findings.”
(Van Der Westhuizen, Greuel & Beukes 2017:3). Inculturation and contextualising relate to
each other and show how communities informs academic work on the one hand and becomes
a result of academic work (i.e. praxis) on the other hand. Contextualisation gives greater
attention to self-theologising. It seeks to take the positive elements of indigenisation and avoid
the negative elements such as colonial connotations. Contextualisation is related to other
terms that grapple with similar issues: adaptation, incarnation, possession and
accommodation (De Vries 2016:2).
Bible translation invites the interpreter to immerse into scenic complexities, not just to
passively contemplate the truth, or what passes for such (Vattimo in Antonello 2010:73), but
regarding translation as a process of maturation. It should focus on subgroups within a specific
community in an effort to identify practical ways to engage them in a process of translation
where members of different subgroups start to work together with professionals towards a
common goal. The canon and the context should dialogue and enter into agreement to birth
the translated text. According to De Vries (2016:5)
God’s revelation must be allowed to transform the interpreter and the interpreter’s context.
Contextualisation includes not only the translation of Scripture into symbols selected from the
local context, but also the confrontation and transformation of culture, rejecting or recycling
corrupted symbols.
The American missiologist, Hesselgrave (Hesselgrave 1985; 1991; Hesselgrave & Rommen
1989) promoted idea that contextualisation implies that relevant application of the meaning of
texts in a specific context, requires from a minister of the Word to apply incarnational theology.
Contextualisation means that the Word must dwell among all families of humankind today as
truly as Jesus lived among his own kin. The gospel is Good News when it provides answers
for a particular people living in a particular place at a particular time. This means the worldview
and culture of people in a specific context provides a framework for communication. The
interpreter has to know and understand the worldview and culture of his audience in order to
connect with them so that they can eventually be confronted with the claims of the gospel on
their lives. Cultural differences in individuals should be identified and utilised with discernment
to advance the gospel. The message should be mastered so that it can be communicated in
culturally relevant ways without compromising its meaning (Koning & Buys 2016:2).
Conclusion
African hermeneutics is theologically suspicious, but socio-culturally accepted. It is
theologically marginalised, but academically impactful. It is critiqued by Western and
mainstream theology – sometimes in a very negative outlook, yet it has appealed greatly and
made sense to the masses who experience the negative impact of social injustice. Its
contextuality and culturality had promoted communality among the Africans who had been
proliferated by the colonial segmentation and apartheid segregationism.
Afro hermeneutics promote inclusivity in promoting Africaness and non-sexism in its liberative
exegetical deliberations and approaches. It is for this reason that this paper appeals to the
Bible translators to re-look into dialogue with these approaches.
Dialogue kicks theologians out of their parochial silos. When the voice of moseka phofu
reverberates, citizens stand attention to listen or to leave or enter a laager for safety.
Theological safety is not inside the laager or a silo, but is in jumping out and crossing the
dividing walls of self-righteous or self-imposing enclaves such as race, power, economy,
traditions, gender, institutions etc. (Resane 2018:4b).
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This paper promotes hermeneutical and exegetical exercises by Africans using the text within
the context without compromising or diluting the text. Byang Kato (1985:38) said,
“Contextualize without compromise.” We need responsible contextual theology. But we
should guard ourselves against theologies that distort the liberating Gospel of Jesus Christ.
Bible translators must reflect theologically on the necessary "contextualization" of Christianity
within African culture.
Bible translators participating in the theological discussion should be realistic in confronting
cultural realities, especially as their translation endeavours are affected by traditional culture,
for example with respect to rites of passage, polygamy, liturgical custom, divination, traditional
healing, or the role of ancestors (Bowers 2002:118). However, the recommendation is that
balance of ideology or prejudice must be maintained. Uchegbue (2011:10) appeals for this
attitudinal approach:
While appreciating the humanistic and humanitarian motivations of liberation
theology’s hermeneutical approach, it should be recognized that good and
sincere motivations do not justify a wrong methodology. The popular maxim
that the end justifies the means is not biblical. Apostle Paul affirms that we are
not to do evil that good may come (Rom. 3:8).
In the end, Afro hermeneutics and exegesis immerses itself in the socio-political context in
order to make Christian faith appealing and relevant to the readers of the final text. West
(1991:160) alludes to the notion that the kerygma of the Bible is with the poor. The kerygma
belongs to them preferentially – first and foremost. They must be partners in Bible translation
endeavours.
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