This article is an examination of Micah’s theory of justice within the overall context of his oracles of judgements. While there are competing perspectives in the justice of judgement in the book of Micah, particularly in relation to the extent of judgement, this article concerns itself with the interrelatedness and connection between sin and judgement. The judgements envisioned in Micah’s oracles are provoked by the violations of the traditional moral and social solidarities resulting from the Covenant, which formed the basis of society. As an egalitarian society, the social blueprint of Yahweh’s Torah for Israel advocated special concern for weak and vulnerable individuals as fundamental. The gift of Torah inaugurated Israel as a community meant to personify Yahweh’s justice. However, increasing injustice profoundly jeopardized this witness to God’s healing agenda. For failing to uphold justice the perpetrators are liable and the judgements constitute justice. This justice may not necessarily be corrective in quality but punitive. The article therefore examines briefly the background, structure, and approaches to the book of Micah, analyses a unit of judgement oracle (3:1–12), and concludes by synthesising Micah’s theory of justice within the overall context of his oracles of judgements.

This article seeks to provide a wisdom domain moral analysis of Proverbs 1:8–9 on the role of parents in conveying the significance of parental instruction and the development of wisdom in children. As a process through which young individuals acquire and cultivate essential qualities and values that shape their behavior and moral outlook, children character development encompasses various aspects, including moral, social, emotional, and cognitive dimensions, and it is influenced by a range of factors, including familial upbringing, social interactions, cultural influences, education, and personal experiences. Whilst the origin of parents as agents of moral guardian is not explicitly stated in the Hebrew Bible/Old Testament (HB/OT), Proverbs 1:8–9 is one of those key passages whose themes underscore the profound significance of family structure and system, and parental responsibility. The verses highlight the spiritual and moral dimensions of family life, promoting a sense of dignity, submission, and personal development within the context of a supportive family structure. The incisive prescriptions of the text offer a journey into self-understanding, self-development, and self-actualization, by reaffirming the family as a pivotal social institution while balancing the roles and responsibilities of parents and children.Intradisciplinary and/or interdisciplinary implications: This article brings together biblical and theological insights from the parental rhetoric of Proverbs 1:8–9 to bear on and help shape the oversight function of parents as agents of children moral development and healthy family life. The verses bridge spiritual wisdom with scientific understanding, presenting a holistic view of how a child grows intellectually, emotionally, and morally.

Any time humans in any culture consider primary ethical concepts, justice will be to the fore. Much seems to hinge upon it whether human society is to function with any semblance of civil order, security and harmony. When justice is pervasively trampled upon, the very fabric of liveable society crumbles. The apprehension for justice is clearly reflected in almost all of the Old Testament (OT). It is an important theological motif in the OT. This is found in such OT literature as historical, legal, prophetic and wisdom writings. This evidence thus reveals that the apprehension for the issue of justice was one of the many ways by which Israel’s multifaceted social life was knit together throughout its various ancient historical developments. No aspect of the life of Israel was excluded from this kind of apprehension for justice, and Yahweh was understood to be actively involved in its entire phase. This article examines Malachi’s fourth disputation in the light of the lawlessness alluded to in Malachi 2:17 and the corruption of personal and civil morality in Malachi 3:5. In the discussions that follow, this article examines the need for the justice of Yahweh; that is, Yahweh’s righting of past wrongs and the reversal of sinful societal order. The purpose is to enact a communal ethic for those who generously care for the neighbourhood and are firm in their devotion to Him, that is, God.

The phenomenon of ritual criticism in prophetic writings of the HB/OT is one that highlights the discrepancy between ritual and lifestyle on the one hand and emphasizes the significance of rituals for the improvement of ethical life ofpeople. Rituals are viewed as Ancient Israelite's vertical dimension of the relationship between God and man while ethics are its horizontal components (man to man relationship). In Micah, rituals are presented as acts of people's relationship with Yahweh (worship, offering and sacrifices) that do not impact positively on the horizontal dimension (socialjustice). This dysfunction of relationship is poignantly addressed by Micah as his oracle switches from confrontation to reconciliation. This article addresses the confrontation between Yahweh and Israel/Judah by juxtaposing two dominant spheres ofIsrael/Judah's religious life; ritual and lifestyle. Micah 6:6-8 stands in sharp contrast to the extravagance and mockery of rituals and as an alternative presents a message most profound and insightful for an invaluable decision. A truly ethical religion, Micah holds, is not about extravagant rituals but personal duty and responsibility for fulfilling that duty in society.

Migration of people, whether legal or not, is no doubt one of the universe’s enigmas. As a subject that seeks the engagement of interdisciplinary approaches, the biblical text is not in shortage of references to the movement and resettlement of individuals across different narratives and literary forms. Numerous references to ‘sojourners’, ‘migrants’, and the intricacies and reactions that migration generates are found in several portions of the Pentateuch. By employing a narrative methodology and a hermeneutic of ethical deduction as interpretive approach, this article holds that, the patriarchal narrative of Genesis 12:10–20, is fittingly, a narrative of migration that raises several ethical challenges that are profoundly relevant to migrants in socio-economic situations. Abraham’s vulnerable position as a migrant under socio-economic circumstances to Egypt created fear in him and presented him moral dilemmas in which inequalities created by wealth and poverty posed dangers of losing faith. Many individuals and families are faced with similar circumstances today, being caught up in webs of difficult considerations and forced to make unpleasant decisions. Contribution: This article employs a narrative reading of Abraham’s sojourn in Genesis 12:10–20 in an attempt to bring together biblical, literary and theological discourses into dialogue with ethics and migration. The article serves as a viable starting point for discussions about the ethical considerations faced by migrants in socio-economic situations, and how principles of honesty, empathy and responsible decision-making can guide their actions.