Women Prophets in the Old Testament: Implications for Christian Women in Contemporary Southeastern Nigeria

Abstract

There is a close relationship between the traditional Igbo-African culture and its treatment of women and the traditional Jewish culture and the status of women therein. This article examines the implications that the life, ministry, actions and inactions, of women prophets in the Old Testament hold for Christian women in contemporary Southeastern Nigeria where the Igbos live. Despite the obvious difference in time and clime, it is discovered, among other things, that the life and ministry of these women prophets challenge present-day Igbo Christian women to be much more courageous and self-confident, to raise their moral bars, to speak out all the more, to participate more actively in the political leadership of their region and the nation at large, to be much more committed to the Word of God, to be given, as women of fewer words but of mighty deeds, to a much more prophetic witnessing anywhere they find themselves.

Paul and His Double Name: Relevance to the African Christian Pastor and Theologian Today

“…3:5). Against other interpretations (Pereira, 1990: 21), this is mostly understood to mean that he was a diasporan Greek-speaking Jew who could still speak Hebrew/Aramaic, the language of his ancestors, unlike many others who could not (Amaefule, 2020:174; Brisebois, 1986:16; Polhill 1999:26). Little wonder, Fredriksen (2017: xii) calls him, Paul, a “committed Jew.”…”

“…To appreciate what is at stake, here, one has to recall how, for instance, Igbo-Nigerian immigrants in the United States of America, as in many other countries in the West, live. Igbos are one of the three major ethnic groups in Nigeria with a huge diasporic consciousness and presence (Amaefule, 2020a: 7). They are predominantly Christians.…”