Eritrea in Biblical Context

1. Introduction

Although Eritrea is not mentioned by name in the Bible, it is geographically and historically connected to the biblical region of Cush and ancient Ethiopia (Hebrew: Kûš), and later played a strategic role in the spread of early Christianity along the Red Sea. Situated on the south-western coast of the Red Sea, Eritrea formed part of the Axumite Kingdom, a civilisation that flourished during the time of the New Testament and beyond. This article explores Eritrea’s biblical associations, its role in Cushite identity, its relevance to Acts 8 and early Christian missions, and its theological importance within African Christianity.

2. Cush and the Horn of Africa

2.1 Defining Cush

  • In the Old Testament, Cush refers to a land south of Egypt, associated with Africa and known for its wealth, strength, and distance:
    • Genesis 10:6–7: Cush is a son of Ham, ancestor of various African peoples.
    • Isaiah 18:1: Describes Cush as a land “beyond the rivers of Ethiopia” (Kûš), likely encompassing present-day Sudan, South Sudan, Ethiopia, and Eritrea.
    • Ezekiel 30:4–5: Cush is listed as an ally of Egypt, indicating regional proximity and geopolitical alliances.

2.2 Eritrea’s Geographic Relevance

  • Eritrea lies directly across the Red Sea from Arabia, and its coastline was part of ancient trade routes linking Egypt, Nubia, the Levant, and South Arabia.
  • Eritrea’s highland and coastal regions may have served as passageways for Cushite envoys and merchants, mentioned in texts such as Isaiah 18 and Zephaniah 3:10.

3. Eritrea and the Axumite Kingdom

3.1 Axum as a Biblical-era Power

  • By the 1st century CE, parts of modern-day Eritrea were incorporated into the Kingdom of Axum, one of the most influential empires in Africa.
  • Axum:
    • Controlled port cities like Adulis (modern Zula, Eritrea), a major trade hub mentioned in classical texts.
    • Maintained trade relations with Rome, India, and Byzantium, and likely served as an entry point for Christianity into the Horn of Africa.
  • The Greek geographer Strabo and the Roman document Periplus of the Erythraean Sea (1st century CE) mention Adulis as a significant centre of commerce, indirectly linking it to biblical-era networks.

3.2 Possible Mention in Acts 8

  • In Acts 8:27, Philip meets a high official “from Ethiopia,” traditionally identified as a court official of the Candace of Meroë.
  • Some scholars propose this eunuch may have passed through Axumite-controlled territories such as Eritrea’s Red Sea ports, en route to Jerusalem or returning home, making Eritrea part of the early Christian travel network.

4. Early Christianity in Eritrea

4.1 Introduction of the Faith

  • Christianity entered the Horn of Africa through:
    • Egyptian and Syrian missionaries.
    • Trade networks via the Red Sea, including through Eritrean ports.
  • Frumentius, the first bishop of Axum (4th century CE), was consecrated by Athanasius of Alexandria, signifying ties between the Coptic Church and the Eritrean-Ethiopian highlands.

4.2 Christian Archaeology

  • Evidence of early churches and inscriptions in the highlands of Eritrea—especially near Qohaito and Metera—points to Christian presence as early as the 4th–6th centuries CE.
  • Cross-shaped stones, Ge‘ez inscriptions, and early Christian graves suggest Eritrea was part of the Axumite Christian heartland.

5. Theological Significance and Biblical Typology

5.1 Cushite Inclusion in Prophecy

  • Eritrea, as part of ancient Cush, aligns with the prophetic declarations in:
    • Psalm 68:31 – “Cush will stretch out her hands to God.”
    • Zephaniah 3:10 – God’s worshippers will come from “beyond the rivers of Cush.”
  • These verses are often interpreted as symbolic of African nations joining the worship of Yahweh, a vision historically realised in regions such as Eritrea.

5.2 Red Sea as a Spiritual Boundary

  • The Red Sea in biblical thought often symbolises:
    • Separation between lands, such as Egypt and the wilderness.
    • A medium of transition, as in the Exodus narrative.
  • Eritrea’s coastline thus becomes a bridge between biblical lands and African nations, a liminal space through which faith, commerce, and culture flowed.

6. Modern Ecclesiastical Heritage

6.1 Eritrean Orthodox Tewahedo Church

  • The modern Eritrean Orthodox Church shares deep theological roots with the Ethiopian Orthodox Tewahedo Church and the Coptic Orthodox Church of Alexandria.
  • It recognises the Old and New Testaments, but also includes apocryphal and pseudepigraphal books traditionally revered in Ethiopian and Eritrean Christianity (e.g. 1 Enoch, Jubilees).

6.2 Christian Resilience

  • Despite periods of Islamic rule, colonialism, and state conflict, Christianity in Eritrea remains strong.
  • Christian traditions have been preserved through liturgical languages (Ge‘ez), monastic communities, and church art and architecture.

7. Conclusion

Though not explicitly named in the Bible, Eritrea is deeply connected to the biblical world through the region of Cush, its Axumite Christian legacy, and its geographic position along key trade and evangelism routes. Eritrea serves as a gateway between Africa and the biblical lands, particularly in the context of Red Sea commerce, missionary travel, and early church formation. Through the biblical vision of Cush and the historical growth of Christianity from Axum, Eritrea stands as a testament to Africa’s early inclusion in God’s redemptive plan.

Key Takeaways

  • Eritrea was part of ancient Cush and later the Axumite Kingdom, a biblical-era empire.
  • The port of Adulis in Eritrea was a strategic hub connecting Africa, Arabia, and Israel.
  • Eritrea played a role in early Christianity, with archaeological evidence of churches and Christian inscriptions.
  • Acts 8 and Old Testament prophecies link the region symbolically to God’s future worshippers from Cush.
  • The Eritrean Orthodox Church is one of the oldest surviving Christian traditions in Africa.

References

  • Genesis 10:6; Isaiah 18:1–2; Zephaniah 3:10; Acts 8:27–39
  • Yamauchi, E. M. (2004). Africa and the Bible. Baker Academic.
  • Trimingham, J. S. (1952). Christianity Among the Arabs in Pre-Islamic Times. Longman.
  • Török, L. (1997). The Kingdom of Kush: Handbook of Napatan-Meroitic Civilization. Brill.
  • Munro-Hay, S. C. (1991). Aksum: An African Civilization of Late Antiquity. Edinburgh University Press.
  • Kaplan, S. (2004). The Ethiopian Orthodox Church. In: African Christianity, ed. Isichei, E.
  • Periplus of the Erythraean Sea (1st Century CE), trans. Casson, L. (1989)

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