This study examines the rendering of 2 Thessalonians 2:15 in the Smith–Van Dyck Arabic Bible, produced by the American Board of Commissioners for Foreign Missions (ABCFM) in nineteenth-century Greater Syria. Employing Critical Discourse Analysis alongside historical and exegetical approaches, it investigates the theological significance of translating paradoseis as al-taʿālīm [teachings] rather than the more literal Arabic equivalent al-taqālīd [traditions]. While paradosis in Pauline theology denotes the authoritative apostolic tradition received from Christ and transmitted to the churches, and most major Protestant Bible translations retain the rendering ‘traditions’, the study argues that the Smith–Van Dyck translators’ lexical preference reflects an interpretive choice historically consistent with the Protestant understanding that apostolic tradition is normatively preserved in Scripture. Rather than characterising the Smith–Van Dyck Bible as a wholly Protestant translation, the article demonstrates how a single translation decision may embody theological concerns shaped by missionary objectives and interconfessional debate. It argues that the theological significance of a translation emerges not from lexical equivalence alone but from the interaction between language, historical context and religious discourse. Intradisciplinary and/or interdisciplinary implications: This study contributes to biblical studies, church history and mission studies by demonstrating how a single translation decision reflects theological interpretation within its historical context. By integrating biblical exegesis, translation studies, Critical Discourse Analysis and Middle Eastern history, it shows that translation choices in sacred texts are historically situated interpretive acts shaped by theological commitments and missionary contexts, while encouraging further interdisciplinary research on Bible translation, doctrinal interpretation and religious identity.

From the creation of humankind, Yahweh was involved with his people and continuously built a relationship with them. As an indication of how serious he was, Yahweh entered into a multi-covenant process with his people. Whereas some covenants were (seemingly) bloodless, others were ratified by blood. Four of these covenants that Yahweh established with his people during the Old Testament times are discussed in this article, being part of a compendium of covenants that Yahweh made with his people. It is then suggested that all these covenants in fact formed part of one comprehensive covenant that Yahweh has established with his people. The continuation of that broad or complete covenant in the New Testament is Jesus, who shed his blood for his followers on the cross. Jesus’ blood acted as the sign of the consecutive (’new’) covenant, symbolised by the cup that he shared with his disciples at the Last Supper that we are still sharing with each other at the Holy Communion today. He himself then became the sacrifice whose blood was shed to seal the covenant. Intradisciplinary and/or interdisciplinary implications: This is an historical and Bible-based article utilising canonical criticism as methodology, linking with Philosophy and Practical Theology. It involves both the Old Testament and the New Testament. By drawing a line of continuity between the two Testaments, it becomes clear that Yahweh’s first covenant with his people continued in a consecutive ‘new’ covenant with Jesus as the main focus.

For many years, Christian missions have focused on the redemption of humans while neglecting the environment that sustains them. The salvation story has always been centred on Christ’s sacrifice for humankind. Other creations were conceived as immaterial to God’s mission of love and care on Earth. Christian domains witnessed an explosive development and advancement that put other creations at risk. The environment and the ecosystem bore the brunt of those developmental activities, which led to global ecological crises. By the mid-20th century, Christians were awakened to the guilt of exploring the Earth without caring much for it, which led to the development of ecotheology as a strategy to promote a theological understanding of holistic missions to all of creation. Through ecotheology, the knowledge of Christian missions shifted from anthropocentric praxis to the integration of missions with ecology. This article draws on the literature to explore the historical background of integrating missions with ecology, its biblical basis, and its influence on ecological preservation. The findings show that, with a shift in theological understanding of God and His mission as inclusive of all creation, Christian missions have highlighted the need for humans to care for the Earth as part of God’s redemptive plan for all creation. Intradisciplinary and/or interdisciplinary implications: This article serves as an eye-opener, prompting people to rethink how they have been treating their environment (ecosystem) and to make necessary amendments.

This article examines the role of the storm god in two major Northwest Semitic religious traditions: Baal in the Ugaritic texts and Yahweh in the Hebrew Bible. Using a comparative historical-literary approach, the study analyses mythological narratives, storm imagery, divine warfare, kingship ideology, cultic practices, and theological development preserved in both textual and archaeological sources. The Ugaritic Baal Cycle portrays Baal as a storm deity associated with rain, fertility, kingship, and cosmic order within a polytheistic pantheon. Similarly, several biblical texts depict Yahweh through storm-theophany imagery involving thunder, lightning, mountains, clouds, and victories over chaotic waters. The study demonstrates that early Yahwistic traditions emerged within the broader religious environment of the ancient Levant and preserved important continuities with Northwest Semitic storm god traditions. At the same time, a significant theological transformation occurred as Yahweh gradually came to be understood as the exclusive and universal God of Israel. Archaeological discoveries, including inscriptions from Kuntillet ‘Ajrud and Khirbet el-Qom, further indicate the diversity of early Yahwistic practices prior to the development of centralised monotheism. The article argues that biblical authors adapted and reinterpreted older West Semitic religious imagery within new covenantal, historical, and monotheistic frameworks. Comparative analysis of Baal and Yahweh, therefore, provides important insight into the religious, literary, and theological development of ancient Israelite religion and the emergence of biblical monotheism. Intradisciplinary and/or interdisciplinary implications: This article contributes to biblical studies and ancient Near Eastern studies by showing that Yahwistic storm god imagery preserves important continuities with Ugaritic Baal traditions while being reinterpreted within emerging monotheistic theology. By combining comparative textual analysis with archaeological and historical approaches, the study also contributes to interdisciplinary discussions concerning religious development, cultural continuity, and identity formation in the ancient Near East.

Reason: The article, ‘A religious discourse on water and environmental conservation issues: An interfaith approach’, by Mufid et al. (2023), published online on 21 September 2023, has been retracted by the Editor-in-Chief and the Publisher, due to unreliable findings.

In the context of the religious life of the Israelites during the prophetic ministry of Isaiah, worship practices appeared ritually magnificent yet lacked moral depth and social justice. Isaiah 1:10–20 presents a sharp prophetic critique of outward forms of worship that are detached from ethical responsibility towards others. This study aims to exegetically examine the theological critique of the prophet Isaiah against religiosity that is not accompanied by the practice of justice, and to explore its implications for the understanding of religious ethics. Employing a qualitative method through literature review and biblical text analysis, this study emphasizes the urgency of integrating worship and justice within the faith experience of the community. The findings reveal that authentic worship, according to Isaiah, requires active participation in the pursuit of social justice as a concrete expression of obedience to God. In today’s context, this message affirms that religious practice cannot be separated from a commitment to acts of love and advocacy for the oppressed. Intradisciplinary and/or interdisciplinary implications: This research enriches the fields of biblical theology, Christian ethics and liturgy by highlighting the importance of the integration of worship and social justice. Furthermore, from an interdisciplinary perspective, this study opens a dialogue between theology and the social sciences, such as the sociology of religion and cultural anthropology, by positioning the faith community as an agent of justice in addressing issues of poverty, injustice and the dynamics of multicultural societies.

This research was motivated by the dynamics of the Komering community, which is currently undergoing cultural transformation alongside rapid developments in digital technology that have the potential to shift local social values and spirituality. The purpose of this study was to analyse 1 Corinthians 9:19–23 through a contextual exegetical approach in order to formulate an inclusive theological framework relevant to the Komering community. The method employed is an exegetical method within a qualitative research framework, integrating historical–sociological analysis of the text with contextual theological study. The findings indicate that the principle of the Apostle Paul ‘becoming all things to all people’ provides a theological foundation for adaptive and dialogical ministry that respects local culture without compromising the core of faith. The discussion emphasises the importance of applying the incarnational principle in the church’s mission in the digital era, including the use of technological media as a means of inclusive proclamation. Intradisciplinary and/or interdisciplinary implications: Intradisciplinarily, this study enriches understanding within biblical studies and practical theology, particularly in applying contextual exegesis to issues of culture and church ministry. Interdisciplinarily, it opens avenues for collaboration among theology, cultural anthropology and digital communication studies to develop more comprehensive approaches to understanding and responding to social, cultural and technological changes in modern society.

The reinterment of deceased kin on ancestral grounds is a time-honoured custom in numerous African cultures, imposing considerable financial and logistical challenges on mourning families. This practice, grounded in beliefs regarding belonging, territory and ancestral rights, faces growing opposition from younger urban and diaspora African Christians who assert, ‘bury me anywhere I die’, demonstrating their confidence in bodily resurrection, though not without peril. This article presents a practical-theological analysis that synthesises biblical exegesis, systematic theology and empirical pastoral observation to explore the conflict between traditional burial practices and Christian resurrection beliefs. This study contends, through exegetical analysis of significant Old and New Testament passages, theological reflection and pastoral engagement in the African context, that Scripture does not consider the location of graves essential to resurrection or eternal status, viewing burial sites solely as tools for honouring the deceased. The faith in resurrection reinterprets death, the corporeal form and the afterlife, emancipating African Christians from culturally imposed duties that often contradict gospel principles. The article additionally suggests pastoral and liturgical resources to assist churches in addressing this tension in culturally sensitive and theologically sound manners. Intradisciplinary and/or interdisciplinary implications: The article offers a distinctive contribution to African practical theology by critically examining biblical exegesis, systematic theology and pastoral analysis of a specific cross-cultural pastoral issue: the theological significance of burial location in Christian resurrection doctrine. It engages with the emerging literature on African Christian eschatology, contextualisation and funeral ministry, advancing these discussions in a way that can yield tangible pastoral effects.

What is often discussed about the Apostle Paul is his thoughts, vocabulary and literary style. His physical appearance and illness are left out, and some even consider them too speculative and useless. In our opinion, discussing his physical appearance and illness is also important to understanding his theology, especially regarding his view of God based on his past traumatic experiences. We create the idea of his traumatic experiences related to his physical appearance and illness through the theory of ‘compensation’ developed by Alfred Adler. The concept of ‘compensation’ appears in many parts of Paul’s letters. What causes him to interpret these negative experiences differently is his knowing of God (Phlp 3:8) – which we call personal nostalgia about God. What made him know God even more was the idea of poiesis explicitly mentioned by Christ Jesus on the road to Damascus (Ac 9:3–6). Intradisciplinary and/or interdisciplinary implications: This study examines the factors that led to an improvement in Apostle Paul’s life satisfaction regarding his past, marked by psychological difficulties, considering Alfred Adler’s concept of compensation – difficulties stemming from his physical appearance and illness. This study draws upon the disciplines of biblical hermeneutics and psychology – specifically, the concept of nostalgia and Adler’s concept of compensation.

In conversation with Cornel du Toit about an awakened universe in discourses about panpsychism. This article employs panpsychism as its primary methodological framework. Consciousness has often been regarded as inferior regarding criticism and dismissal in the philosophy of science. Drawing on Pieter Crafferd’s influential work, The fabric(ation) of consciousness: A neuro-ecological perspective, this article adopts a pragmatic approach with a partially Cavendish’s narrative to illustrate the importance of consciousness. In this regard, panpsychism is presented as a valuable methodological perspective. Intra/interdisciplinary implications: Flamboyant, theatrical, and ambitious – Margaret Cavendish was one of the 17th century’s most remarkable figures. She challenged the male-dominated spheres of politics, science, philosophy, and literature. Her highly controversial work, The blazing world (republished in 1966), is an original work that combines utopian fiction with early feminist thought. It tells the story of a woman who is shipwrecked and transported to the blazing world, where she becomes empress and uses her authority to establish a society free from war, religious division, and unjust gender discrimination. The volume also includes The contract, a romance in which love and law function harmoniously together, and Assault and consequent chastity, which explores the power and freedom a woman may attain while assuming the guise of a man.