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.
scripture makes clear that that Egyptians descended from Mizraim son of Ham, son of Noah.
(Genesis 10:6) The Hebrew word translated “Egypt”, in fact, is
(masculine), or “Mitsraymah”
(feminine, Genesis 12:10).
The Biblical account of Noah’s curse specifically mentions Canaan son of Ham.
The Book of Abraham seems to imply a mixing of the descendents of Ham so that kings of
Egypt, “cursed ... as pertaining to the Priesthood”, were related to Canaan the brother of Mizraim.
Ostensibly, descendents of other sons of Ham (Cush and Phut) intermingled. Could a line of Phut (Put
son of Ham and
have kept from mingling with the blood of Canaan and Mizraim in the land of Mitsraymah (Egypt)?
Israelites allied with, and intermingled with African
converts. Israelites had already intermingled with Canaanites before
the Egyptian bondage. (Genesis 38:2-5;
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).
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;
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.
those that died in the plague were twenty and four thousand.
10 ¶ And the Lord spake unto Moses, saying,
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.
say, Behold, I give unto him
my covenant of peace:
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 Pinehas (Phinehas), the
Brown-Driver-Briggs Hebrew and English Lexicon
, the negro
, according to
xxv (1871), 139
112, AJSL xiii (1897) 174
grandson of Aaron, Φ(ε)ινεες
Ex 6:25 Nu 25:7
son of Eli
1 S 1:3,
Like the name Mosheh (Moses), the name
both Egyptian and Hebrew meanings. Pinehas sounds a little like
nehushah”, meaning “face of bronze” in Hebrew. This aptly
describes the complexion of one whose father is a Semite and whose mother is
African. The name Pinehas also sounds a little like “pi
meaning “mouth of a serpent” in Hebrew - though this expression is
not spelled the same as Pinehas (Phinehas). Unfortunately "mouth
of a serpent" is the only interpretation that some
sources assign to the name Phinehas.
Click on the above
symbols spelling out the name Pinehas.
These symbols were borrowed long ago from Egyptian hieroglyphs.
Read from right to left, one may see in the symbols the
even the forked tongue (forearm symbol for
take in “hand”, “throw”) of a
snake. Include a
tent wall, and a symbol
and the characters adumbrate the rest of the story in Numbers 25:6-8, while spelling out an
Egyptian word for
African, or person with dark skin.
For the names Put and
, or Lib.
tribe; usually named with African peoples:
Na 3:9 Je 46:9 Ez 27:1
1 Ch 1:8
ZA x. 325 ff.
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.
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
(Exodus 12:37-38) More than Semites turned to the worship of El. Moses took to wife an Ethiopian (Cushite).
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)
Adonai forbade mixing different kinds of livestock,
crop seeds, and certain fabrics. Consider Vayiqra 19:19, and Devarim 22:11.
When it comes to the mixed multitude that is his people, however, the LORD is concerned with mixing outside the covenant with false religions. Hence Numbers 25:1-3,
Did the curse and prohibition 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
allowed Priesthood authority to be conferred on black men. The later prohibition
policy was likely instigated by well meaning Church members who, with some
presumption, thought that scriptures like
ought to apply to brethren of African descent in the Latter-days. Did they not consider that such a
blanket, prohibition may be inconsistent with the New and Everlasting
Covenant? Church members went as far as to popularize an unscriptural,
pre-mortal existence explanation for why blacks could not hold the
Priesthood. Did Church members not consider that even if the curse was not
gone from the world, the prohibition was
open to exception?
Now that the prohibition policy has been
revoked pre-millennial reign, was it all just a mistake? Or can some justification for it be found in the restoration of all
(LDS D&C 86:10)
Had members of the Church, understood the scriptures better,
they may have learned more about Phinehas and his grandfather Putiel.
They may have come to consider that though the curse was in force in the world, the ancient prohibition was done away in the
New Covenant, that Joseph Smith was right to allow the bestowal of Priesthood
authority on black men.
But notwithstanding her divine authority,
the Church was darkened in mind and “under condemnation”. She was commanded to “repent and
remember the new covenant ...”
(LDS D&C 84:54-57)
Imagine if Church members had studied their scriptures
enough to perceive that the mother of Phinehas the priest was probably black. Perhaps this view could have helped prevent some
heartache, misunderstanding, and embarrassment caused by over
generalizing scriptures like Abraham 1:26-27 and
In at least one instance in scripture, very light skin was
recognized as an inherited curse among Hebrews. (2 Kings 5:27)
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. Still, Noah's
curse could have intended a play on words between the name Canaan, and
the antediluvian people of Cainan, ancestors of his grandson.
According to the KJV, one of the twelve was "Simon the
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
(, Kehunah, LDS
Doctrine and Covenants 107:1-5) and the curse of Canaan
(, Kna'an); for in
receiving the Holy Priesthood one becomes "a servant of servants".
Was not the consecration of Levite priests, who were set apart to serve the
land holding tribes of Israel, a blessing that followed after a curse?
Abraham in Egypt and the Papyrus Solar
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