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Cited by 8Biblical Studies and InterpretationPentecostalism and Christianity StudiesTheological Perspectives and Practices

The portrayal of Africa and Africans in the book of Jeremiah

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Adamo, David T.·2018·In die Skriflig/In Luce Verbi
DOI 10.4102/ids.v52i1.2259
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Abstract

Since the 1980s, many Jeremianic scholars have spent much time on the study of the various contentious issues in order to resolve them. However, there has been no unanimous agreement yet. One of these contentious issues is the relationship of the prophet Jeremiah to ancient Africa and Africans which is the main focus of this article. The author of the book Jeremiah made references to Ancient Africa and Africans about 53 times in the Septuagint, and 67 times in the Masoretic Text. This indicates that the prophet Jeremiah is very familiar with ancient Africa and Africans. Using a historical–biographical and theological method of reading Jeremiah, this article examines the portrayal of ancient Africa and Africans in the book of Jeremiah. It is also part of an investigation of the African presence in the Old Testament which, to Africans, is an important moral and self–lifting scholarly exercise. It is also gratifying information in itself to know that Africa and Africans have participated in the drama of redemption which has not been recognised as such by either Eurocentric scholars or by the majority of Africentric scholars themselves. While in the Pentateuch references to Africa and Africans appear more than 577 times, in the Major Prophets there are about 180 references. What this means is that not only the author of the book of Jeremiah, but biblical authors in general are very familiar with ancient Africa and Africans, and deliberately took time to identify them. The continued recognition by scholars and non–scholars of Africa and African presence in the Bible has great implications for Christianity in Africa.

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  • These African nations and their military men must have been responsible for the extremism and bizarre quality of some of the prophets' actions and speeches against the African nations.

    “They must have been responsible for the 'extremism and bizarre quality of some of the prophets' actions and speeches against the African nations (Adamo 2018;Bailey 1991:165-184).”

    From A silent unheard voice in the Old Testament: The Cushite woman whom Moses married in Numbers 12:1–10 (2018) · cites this paper as Adamo 2018

    In “The African military might (Jr 46:9),” Adamo says that Israel’s reliance on African military protection was responsible for the prophets’ extreme actions and speeches. The citing sentence instead makes the African nations and their military men responsible, shifting the cause from Israel’s reliance to the nations themselves. (LLM, conf=0.86)

    Experimental — accuracy not yet measured

  • Ebed-Melech, a man of African ancestry, was the only courageous man who challenged king Zedekiah for inappropriate action and then got the prophet Jeremiah delivered.

    “When king Zedekiah evaded his responsibility and the aggressive nobles threw the prophet Jeremiah into the pit to die, a man of African ancestry called Ebed-Melech, was the only courageous man who challenged king Zedekiah for inappropriate action and then got the prophet Jeremiah delivered (Adamo 2018:6).”

    From A silent unheard voice in the Old Testament: The Cushite woman whom Moses married in Numbers 12:1–10 (2018) · cites this paper as Adamo 2018:6

    In the section on Jeremiah 38:7–10, the paper identifies Ebed-Melech as a man of African ancestry who courageously confronted Zedekiah and rescued Jeremiah after the king let the nobles act against him. It does not say Ebed-Melech was the only courageous man, so that exclusive claim is unsupported. (LLM, conf=0.86)

    Experimental — accuracy not yet measured

  • It has been demonstrated that the biblical people had the greatest respect for Africa and Africans.

    “It has been demonstrated over and over that the biblical people have the greatest respect for Africa and Africans (Adamo 1986;2014:500-530;2018:1-9).”

    From A silent unheard voice in the Old Testament: The Cushite woman whom Moses married in Numbers 12:1–10 (2018) · cites this paper as Adamo 2018:1-9

  • The story of Ebed-Melech is adjudged to be one of the fairest stories in the Old Testament.

    “When scholars examined Ebed-Melech's courage, compassion, dispatch, and ability to bring out the best in king Zedekiah, this story is adjudged to be one of the fairest stories in the Old Testament (Adamo 2018:6;Smith 1929:28).”

    From A silent unheard voice in the Old Testament: The Cushite woman whom Moses married in Numbers 12:1–10 (2018) · cites this paper as Adamo 2018:6

  • Africa became a place of refuge for ancient Israelites and other nations.

    “It is important that Africa became a place of refuge for ancient Israelites and other nations (Adamo 2018).”

    From A silent unheard voice in the Old Testament: The Cushite woman whom Moses married in Numbers 12:1–10 (2018) · cites this paper as Adamo 2018

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Cites

Flagged first, then by citations

2 of the 6 references couldn’t be matched to a known paper.

Research works printed but not linked: 40

  1. Adamo, D.T., 1985, African American heritage, Texas Press, Waco, TX.
  2. Adamo, D.T., 1986, 'Africa and Africans in the Old Testament and its environment', PhD dissertation, Baylor University, Waco, TX.
  3. Adamo, D.T., 2010, 'Teaching the history of Ancient Israel from African perspective', Old Testament Essays 23(3), 473-501.
  4. Brenner & G.A. Yee (eds.), Exodus and Deuteronomy, pp. 67-78, Fortress Press, Minneapolis, MN.
  5. Alexander, D.T. & Baker, D.W. (eds.), 2003, Dictionary of the Old Testament, InterVarsity Press, Leicester.
  6. Allen, L., 2008, Jeremiah: A commentary, Westminster John Knox Press, Louisville, KY.
  7. Arkell, A.J., 1961, A history of Sudan: From the earliest times to 1821, rev. edn., London University Press, London.
  8. Bailey, R., 1991, 'Beyond the identification: The use of Africans in the Old Testament poetry and narratives', in C.H. Felder (ed.), Stony the road we trod, pp. 165-184, Fortress Press, Minneapolis, MN.
  9. Breasted, J., 1906, Ancient records of Egypt, vol. 1, University of Chicago Press, Chicago, IL.
  10. Budge, W., 1976, Egyptian Sudan, vol. 1, Arno Press, New York, NY.
  11. Carroll, R.P., 2004, 'The polyphonic Jeremiah', in R.P Carroll & S. Pickett (eds.), Reading the book of Jeremiah: A search for coherence, pp. 87-98, Eisenbrauns, Winona Lake, IN.
  12. Carroll, R.P., 2008, 'Surplus meaning and the conflict of interpretations: A decade of Jeremiah studies (1984-95)', in A.J. Houser (ed.), Recent research on the Major Prophets, pp. 195-216, Sheffield Phoenix Press, Sheffield.
  13. Copher, C.B., 1985, 'The black man in the biblical world', Journal of the Interdenominational Theological Center 1, 17-16.
  14. Green, J.L., 1971, 'Jeremiah', in C.J. Allen (ed.), Jeremiah-Daniel: The Broadman Bible commentary, vol. 6, pp. 1-202, Broadman Press, Nashville, TN.
  15. Harris, R.L., Archer, G.A. & Walke, B.K., 1981, Theological wordbook of the Old Testament, Moody Press, Chicago, IL.
  16. Harrison, K., 1973, Jeremiah and Lamentation, InterVarsity Press, Downers Grove, IL.
  17. Hill, J., 2002, 'The book of Jeremiah MT and early second temple conflicts about prophets and prophecy', Australian Biblical Review 50, 28-42.
  18. Holladay, W.L., 2003, 'The structure and possible setting of the New Covenant passage. Jer. 31, 31-34', in V. Bertomeu (ed.), Palabra, Prodigio, Poesia: in Memoriam P. Luis Alonso Schokel, S.J, pp. 185-189, Pontifical Biblical Institute, Rome. (AnBib 151).
  19. Hyatt, J., 1956, 'The Book of Jeremiah', in G.A. Buttrick (ed.), The interpreter's Bible, vol. 5., pp. 777-1142, Abingdon Press, Nashville, TN.
  20. Jackson, J.G., 1932, Ethiopia and the origin of civilization, Black Classic Press, Baltimore, MD.
  21. Johnstone, R.L., 1973, Religion and society in interaction, Prentice Hall Inc., Englewood Cliffs, NJ.
  22. Keener, C. & G. Usury, 1996, Black man religion: Can Christianity be Afrocentric? InterVarsity Press, Downers Grove.
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  24. McKane, W., 1963, I and II Samuel, SCM Press, London.
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  26. B.C.', in J.D. Clark (ed.), Cambridge History of Africa, pp. 917-918, Cambridge University Press, Cambridge.
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Authors
Adamo, D. T.
Affiliations
University of South Africa (ZA)
Corresponding author
Adamo, David T.
ORCID
Adamo, David T.
Venue
In die Skriflig/In Luce Verbi
Publisher
AOSIS
Published
2018-01-31
Volume
52
Issue
1
ISSN
  • 1018-6441 (ISSN-L)
  • 2305-0853
DOI
10.4102/ids.v52i1.2259
OpenAlex
W2788964171
Cited by
8
References
6
Citations by year
2026: 1 · 2021: 6 · 2018: 1
FWCI
25.71
Type
journal article
Language
en
Open access
Licence
Locations
  • In die Skriflig/In Luce Verbi (publishedVersion, cc-by)
  • DOAJ (DOAJ: Directory of Open Access Journals) (submittedVersion, cc-by-sa)
Topics
  • Social Sciences › Arts and Humanities › Religious studies › Biblical Studies and Interpretation
  • Social Sciences › Arts and Humanities › Religious studies › Pentecostalism and Christianity Studies
  • Social Sciences › Sociology and Political Science › Theological Perspectives and Practices
Keywords
Book of Jeremiah, ancient Africa, Septuagint, Masoretic text, Eurocentrism, African Christianity

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