Phinehas

Above: The name Pinhas spelled in ancient phonetic characters - a kind of reformed Egyptian

 

Was a Grandson of Aaron the First Black Hebrew Priest?

This article discusses scriptural evidence that the curse which kept righteous black men from holding the Priesthood (Abraham 1:26) may have been abrogated, or at least exempted long ago.

 

Hebrew Scripture makes clear that that Egyptians descended from Mizraim the son of Ham, the son of Noah. (Genesis 10:6) The Hebrew word translated “Egypt”, in fact, is “Mitsrayim” (masculine), or “Mitsrayimah” (feminine, Genesis 12:10).

The Biblical account of Noah’s post flood curse, on the other hand, seems to specifically mention Canaan son of Ham. (Genesis 9:22-27) The Book of Abraham suggests a mixing of the descendents of Ham so that a king of Egypt, "cursed ... as pertaining to the Priesthood" in Abram’s time, was related to Canaan. (Abraham 1:21, 24-27) Ostensibly, descendents of other sons of Ham (Cush and Put) intermingled also.

Did the Israelites ally and intermingle with African converts? Israelites had already begun to intermingle with Canaanites before the Egyptian bondage. (Genesis 38:2-5; 46:10, Exodus 6:13-15)

Read Numbers 25:7-13, and consider the Egyptian meaning of the name Phinehas. Consider also the possible meaning of the name Putiel (Grandfather of Phinehas, on his mother’s side).

And when Phinehas, the son of Eleazar, the son of Aaron the priest, saw it, he rose up from among the congregation, and took a javelin in his hand;

And he went after the man of Israel into the tent, and thrust both of them through, the man of Israel, and the woman through her belly. So the plague was stayed from the children of Israel.

And those that died in the plague were twenty and four thousand.

10  And the Lord spake unto Moses, saying,

11 Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned my wrath away from the children of Israel, while he was zealous for my sake among them, that I consumed not the children of Israel in my jealousy.

12 Wherefore say, Behold, I give unto him my covenant of peace:

13 And he shall have it, and his seed after him, even the covenant of an everlasting priesthood; because he was zealous for his God, and made an atonement for the children of Israel. (Numbers 25:7-13, KJV)

 

Regarding the name Pinhas (Phinehas), the Brown-Driver-Briggs Hebrew and English Lexicon states:

 

פִּינְחָס S 6372 GK 709025 n.pr.m. (Egyptian Pe-nehasi , the negro , according to Lauth Moses (1868), 71, ZMG xxv (1871), 139 f. cf. Nes Eg 112, AJSL xiii (1897) 174 Baen Ex 6:2 5, yet
v. Di) ;— 1. grandson of Aaron, Φ(ε)ινεες , Ex 6:25 Nu 25:7 + 16 times 2. son of Eli 1 S 1:3, ( פ ִּנְחָם ... ( פִּנְחָם

 

Like the name Mosheh (Moses), the name Pinhas (Phinehas) may intend both Egyptian and Hebrew meanings. Pinhas sounds a little like “pene nehushah”, meaning “face of bronze” in Hebrew. This could aptly describe the complexion of one whose father is a Semite and whose mother is African. The name Pinhas also sounds a little like “pi nahash”, meaning “mouth of a serpent” in Hebrew - though this expression is not spelled the same as Pinhas (Phinehas). Unfortunately "mouth of a serpent" is the only interpretation that some sources assign to the name Phinehas.

Phinehas

Click on the above acrophonic symbols spelling out the name Pinhas. These symbols were borrowed long ago from Egyptian hieroglyphs. Read from right to left, one may see in the symbols the mouth, even the forked tongue (forearm symbol for take in "hand", "throw") of a snake. Include a tent wall, and a symbol for pierce, and the characters adumbrate the rest of the story (Numbers 25:7-8), while spelling out an Egyptian word for African.

 

For the names Put and Puti-El (Putiel, Exodus 6:25) the Lexicon states:

פּוּט  S 6316 GK 7033 n.pr. gent. prob. Libyans , or Lib. tribe; usually named with African peoples: Na 3:9 Je 46:9 Ez 27:1 0; 30:5 ; 38:5 ( usually Λίβυες ); Gn 10:6

( P ) = 1 Ch 1:8 ( Φουδ ); + Is 66:19 (for MT פּוּל ; Φουδ ),— vid. Di Gn 10:6 Jen ZA x. 325 ff. .

פּוּטִיאֵל  S 6317 GK 7034 n.pr.m. Eleazar’s father-in-law Ex 6:25 , Φουτιηλ .

The Bible states:

 

25 And Eleazar Aaron’s son took him one of the daughters of Putiel to wife; and she bare him Phinehas: these are the heads of the fathers of the Levites according to their families. (Exodus 6:25, KJV)

 

Could the name Putiel mean “Putite of God”, indicating an African worshiper of El (אל)? A mixed company of liberated peoples came out of Egypt with the Israelites. (Exodus 12:37-38) More than Semites converted to the worship of El. Moses took to wife an Ethiopian (Cushite). (Numbers 12:1)

 

7 Are ye not as children of the Ethiopians unto me, O children of Israel? saith the Lord. Have not I brought up Israel out of the land of Egypt? and the Philistines from Caphtor, and the Syrians from Kir? (Amos 9:7, KJV; see also 2 Nephi 26:33)

 

Did the curse extend to the Latter-days?

The Latter-day Priesthood prohibition was not clearly put in place by the Prophet Joseph Smith. It’s a historical fact that the Prophet allowed Priesthood authority to be conferred on black men. The later Priesthood prohibition policy was likely instigated by well meaning Church members who, with some presumption, thought that scriptures like Abraham 1:26 applied to blacks in general in the Latter-days. Did they not consider that such a blanket, Latter-day prohibition may be inconsistent with the New and Everlasting Covenant? Church members went so far as to popularize an unscriptural, pre-mortal existence explanation for why blacks could not hold the Prieshood. Did these members not consider that the curse might already have been done a way in the LORD, or at least made open to exception?

Now that the Priesthood prohibition policy has been revoked pre-millennial reign, can some justification for it be found in the restoration of all things? (LDS D&C 86:10) Or was it all just a mistake?

Imagine if Church members had studied their scriptures sufficiently to have perceived that the mother of Phinehas the priest may have been black. Perhaps this view could have helped the Church avoided some heartaches, misunderstandings, and embarrassments caused by over generalizing scriptures like Abraham 1:26 and Moses 7:22.

Notes: Moses 7:8 should arguably read "children of Cainan", spelled with the same letters as the antediluvian name "Cain".  The post flood name "Canaan" has a very different spelling and meaning. See NOAH'S VOYAGE from AMERICA. Even so, perhaps Noah's curse intended a play on words between the name Canaan, and the antediluvian people of Cainan, ancestors of his grandson. (Moses 8:12)

According to the KJV one of the twelve called by Yeshua was "Simon the Canaanite". (Matthew 10:4) B'sorot Matti (Hebrew Matthew) shows that the disciple's name is actually "Shim'on the merchant".

Ironically, there is a commonality between the Priesthood (כהנה, LDS Doctrine and Covenants 107:1-5) and the curse of Canaan (כנען); for in receiving the Holy Priesthood one invariably becomes "a servant of servants". (Genesis 9:25) Was not the consecration of Levite priests, who were set appart to serve the land holding tribes of Israel, a blessing that followed after a curse? (Genesis 49:5-7)

 

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Vincent Coon   וינסנט כון Copyright 2018

 

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