References
. 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 recognized 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 Cush was mentioned several times in terms of geographical location and as persons' names in the book of Jeremiah. Although debates still exist among scholars as to whether Cush, as a geographical location, refers to Africa or Mesopotamia, but where Cush is used in the entire Old Testament, it refers to nowhere but Africa and persons of African ancestry iii(Adamo 1986; 2005:14). In the Major Prophets, the terms used to refer to Africa and Africans appear more than 180 times. Cush appears also as a geographical location. Cushi was also used in terms of names of people such as in the book of Jeremiah 36:14 where the ancestors of Yehudi, the prince who read Jeremiah's script to King Jehoiakim, were traced to Cushi. Ebed- Melech, the Cushite who delivered one of the greatest prophets, the prophet Jeremiah, from death was also mentioned in Jeremiah. He was specifically described as a Cushite. It is quite interesting that, while Cush or Egypt occurs 53 times in the LXX, in the MT they occur 67 times in the book of Jeremiah. This indicates that the prophet Jeremiah is very familiar with Africans (Cush or Egypt). Jehudi [the African Prince] reading Jeremiah's scroll (Jr 36:14, 21, 23) In the fourth year when the arrogant and evil king, Jehoiakim, succeeded his father Josiah, who was a reformer, the word of God came to prophet Jeremiah to put his prophecies into writing. He employed a secretary (Baruch), dictated the words of the Lord to him, and he put it into written form (Jr 36:2-4). After Baruch had completed the writing, Jeremiah sent him to read it in the temple during the day of fasting when people throughout the land assembled in the temple - probably due to some national distress or emergency in December 604 BCE. During what might probably be the most memorable day of Baruch's life, he read Yahweh's words, dictated to him by the prophet Jeremiah, in the temple. Although there is no record of any reaction to the words read, one will probably be right to infer that the people were greatly moved. Micaiah immediately reported the matter to the princes (Jr 36:11-13) who were anxious to hear the words of the scroll themselves probably because they could not believe that a man who was banned from the temple and almost killed could have written such a thing. The princes sent 'Jehudi, the son of Nethaniah, son of Shelemiah, son of Kushi' to bring Baruch and his scroll (Jr 36:14). However, when they heard the words and ascertained that they were Jeremiah's words, they were greatly distressed and prepared to consult the king immediately. Knowing what the reaction of the king would be, they advised Baruch and Jeremiah to hide. After the words had been reported to King Jehoiakim, he sent 'Jehudi, son of Nethaniah, son of Shelemiah, son of Kushi' (?????) to bring the scroll and read it to his hearing. For the third time, the scroll was read. However, after 'three or four columns' were heard, the king, instead of reacting with reverence like King Josiah, in fury 'cut them off with a penknife' and burnt them in the fire (Jr 36:23). He went further to order the arrest of Baruch and Jeremiah, but 'the LORD hid them' (Jr 36:26). In this account, the writer of Jeremiah 36 has a list of the important personalities involved. Among the important participants identified personally is 'Yehudi ben Nethaniah ben Shelemiah ben 'Kushi' (Jr 36:14, 21, 23). There are several unusual features about the personal identification of Yehudi. It is very unusual and remarkable that Yehudi's ancestry was traced to the third generation. Literally, his name means 'Jew'. However, his great-grandfather's name, Cushi, means 'black'. However, a careful examination of the role he played shows that he was probably the most trusted and 'respected man on the scene. That was probably why he was called upon by the king's ministers and the king himself at the time of such a serious threat and impending crisis (Jeremiah's letter). It is also possible that he was the only one among the king's ministers 'who transcended party strife. During the discovery of the temple scroll in the days of Josiah (621 BCE), Shaphan, the secretary of state, read the newly discovered scroll which led to the national reformation. The only logical conclusion for that is that Yehudi was not only of African ancestry, he was probably one of the highest and most educated royal state officials iv(Harrison 1973:20). This conclusion is strengthened if one notices that out of so many officials present, he was the only one asked to read such an important and sensitive document. This can also be supported by the fact that the business of writing and reading belonged to the professionals in those days. It should also be added that the writer and the final editor of the book of Jeremiah wanted to demonstrate why Africans were so greatly respected throughout ancient Israel. That is probably because of their wisdom. Other Notable Africans in the Book of Jeremiah *The Queen of Cush*: The Queen of Cush, a powerful African monarch, is mentioned in Jeremiah 13:23 as a symbol of God's judgment. *The Cushite soldiers*: Cushite soldiers are mentioned in Jeremiah 38:7-13 as part of the Babylonian army that invaded Judah. *The African mercenaries*: African mercenaries are mentioned in Jeremiah 46:9 as part of the Egyptian army that fought against Babylon. Significance Of Africa and Africans in The Book of Jeremiah The book of Jeremiah, a prophetic book in the Hebrew Bible, contains numerous references to Africa and Africans. These references not only demonstrate the significant role Africa played in the biblical world but also highlight the contributions Africans made to the development of the biblical narrative. This project explores the contributions of Africans and Africa in the book of Jeremiah, examining the geographical, cultural, and theological significance of Africa in the Jeremianic context. Geographical Significance Africa is mentioned by name in the book of Jeremiah, specifically in Jeremiah 2:18, where the prophet warns Israel against trusting in Egypt and Ethiopia. The prophet also mentions other African nations, including Cush (Jeremiah 13:23) and
