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 the son of Ham,
the 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 post flood
curse, on the other hand, seems to specifically mention Canaan son of Ham.
The Book of Abraham suggests a mixing of the descendents of Ham so that kings of
Egypt, "cursed ... as pertaining to the Priesthood", were related to Canaan.
Ostensibly, descendents of other sons of Ham (Cush and Phut) intermingled
also. Could a line of Phut (Put the son of Ham and likely
have kept from mingling with the blood of Canaan in the land of Mizraim (Egypt)?
Israelites allied with, and intermingled with African
converts. Israelites had already begun to intermingle 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 Pinhas (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 Pinhas (Phinehas)
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.
Click on the above
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
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 (Numbers 25:7-8), while spelling out an
Egyptian word for African.
For the names Put and Puti-El (Putiel,
, 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 converted 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)
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
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
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
(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
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.
According to the KJV one of the twelve called by Yeshua 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
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".
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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