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One of the prolific writers in the discipline of African Biblical Hermeneutics is the Nigerian Old Testament (OT) scholar, Professor Tuesday David Adamo. In his tireless efforts to unlock the OT reality for African contexts, persuaded by his commitment to decolonise the subject of Biblical Studies, Adamo has made successful efforts to reflect on the African presence in the Old Testament. The present study seeks to engage Adamo’s concept of African Biblical hermeneutics in order to investigate whether the author sufficiently discussed the theme of gender in his discourses. This research attempts to respond to the following two main questions in view of Adamo’s discourses: (1) In Adamo’s concerted effort of confirming the presence of Africa and Africans in the Hebrew Bible, does the woman question feature? (2) If so, how does Adamo navigate the question?

One of the prolific writers in the discipline of African Biblical Hermeneutics is the Nigerian Old Testament (OT) scholar, Professor Tuesday David Adamo. In his tireless efforts to unlock the OT reality for African contexts, persuaded by his commitment to decolonise the subject of Biblical Studies, Adamo has made successful efforts to reflect on the African presence in the Old Testament. The present study seeks to engage Adamo’s concept of African Biblical hermeneutics in order to investigate whether the author sufficiently discussed the theme of gender in his discourses. This research attempts to respond to the following two main questions in view of Adamo’s discourses: (1) In Adamo’s concerted effort of confirming the presence of Africa and Africans in the Hebrew Bible, does the woman question feature? (2) If so, how does Adamo navigate the question? https://doi.org/10.17159/2312-3621/2021/v34n2a15

Most of the time, women’s names are not mentioned, words are not put in their mouths or they are not allowed to say a word, and their achievements are behind the scene in the narratives. Passages that mention the presence and contribution of African women in the Bible are especially neglected, perhaps because there are few African women biblical scholars and also deep prejudices against women. References to the African wife of Moses (Numbers 12) are so scanty in the Bible that very few critical biblical scholars noticed them. The purpose of this article is to discuss critically the narrative of the Cushite woman whom Moses married and her marginalisation by the author of the story in Numbers 12:1-10. The narrator of the text did not only refuse to give her a name, there is no single word put in her mouth despite the dominant and significant role her presence played in the narrative. Why is she silent and what does her silence mean? The answers to these questions are discussed in this article.