Abraham 1:17–31
17 And this because they have turned their ahearts away from me, to worship the god of Elkenah, and the god of Libnah, and the god of Mahmackrah, and the god of Korash, and the god of Pharaoh, king of Egypt; therefore I have come down to bvisit them, and to destroy him who hath lifted up his hand against thee, Abraham, my son, to take away thy life.
Note:
- god of Elkenah
- god of Libnah
- god of Mahmackrah
- god of Korash
- god of Pharaoh (king of Egypt)
We know something about Elkunirsha (Elkenah) from a Canaanite myth that was preserved by the Hittites. Unfortunately, the clay tablets containing this myth are broken, so we do not have all the story. One scholar summarized the story as follows: “Ašertu, the wife of Elkunirša, attempts to seduce Ba’al [the storm god]. The Storm-god reveals everything to her husband and insults her on his inspiration. Thirsting for revenge, Ašertu regains the favor of her husband who then lets her do whatever she likes with Ba’al. The goddess Anat now comes on the scene. Having overheard the conversation between Elkunirša and Ašertu, she warns Ba’al.
Libnah is also the name of the 17th station among the places the Israelites are said to have stopped over at during the Exodus. The context suggests that this Libna lay somewhere in the Sinai Desert which the Israelites are described as traversing prior to entering the land of Canaan.
Libnah is assigned to the tribe of Judah as one of the 13 Kohanic cities during the Israelite settlement (Joshua 21:13). The town revolted during the reign of King Jehoram of Judah, according to 2 Kings 8:22 and 2 Chronicles 21:10, because Jehoram “had abandoned [the] God of his fathers”. The revolt took place at the same time as Edom revolted against Judean rule (2 Kings 8:20–22).
18 Behold, I will lead thee by my hand, and I will take thee, to put upon thee my name, even the Priesthood of thy father, and my power shall be over thee.
19 As it was with Noah so shall it be with thee; but through thy ministry my name shall be known in the earth forever, for I am thy God.
20 Behold, Potiphar’s Hill was in the land of Ur, of Chaldea. And the Lord broke down the altar of Elkenah, and of the gods of the land, and utterly destroyed them, and smote the priest that he died; and there was great mourning in Chaldea, and also in the court of Pharaoh; which Pharaoh signifies king by royal blood.
21 Now this king of Egypt was a descendant from the loins of Ham, and was a partaker of the blood of the Canaanites by birth.
22 From this descent sprang all the Egyptians, and thus the blood of the Canaanites was preserved in the land.
23 The land of Egypt being first discovered by a woman, who was the daughter of Ham, and the daughter of Egyptus, which in the Chaldean signifies Egypt, which signifies that which is forbidden;
The woman discovered Egypt was the daughter of Ham, and the Daughter of Egyptes (making Egyptes a woman).
Woman -> Atlantis Priestess
Daughter of Ham (Ham Family, one of the twelve families)
Matias De Stefano remembers his life as a woman living in the Atlantean colony of Khem. He shares stories and lessons learned from that life, which were during the earliest days of Atlantis. As their culture grew, 12 families, all descendants of the Arcturians and Annunaki were given 12 regions to control — not to rule, but to serve as guides to the people of Atlantis.
According to this line, Egypt was first discovered by a woman, who is identified as both the daughter of Ham and the daughter of Egyptus. In this context, “Ham” could refer to a biblical figure known as one of the sons of Noah. “Egyptus” is not a well-known figure in mainstream historical or mythological records, but in this statement, she is implied to be a significant character, possibly an eponymous ancestor of Egypt.
The statement also mentions that the name “Egyptus” in the Chaldean language signifies “Egypt.” This seems to suggest a linguistic or etymological link between the name of the character Egyptus and the name of the country. However, it’s important to note that the historical and linguistic accuracy of this claim is not supported by mainstream historical or linguistic scholarship. The Chaldean language, known as a Semitic language historically spoken in the Chaldean Dynasty of Babylon, does not have a direct connection to the naming of Egypt.
Lastly, the phrase “which signifies that which is forbidden” adds a layer of symbolic or metaphorical meaning to the name “Egypt” in this account. This could imply that the land of Egypt, or something about its discovery or nature, was considered forbidden or taboo in the context of this story.
24 When this woman discovered the land it was under water, who afterward settled her sons in it; and thus, from Ham, sprang that race which preserved the curse in the land.
The land it was under water – Could this be a reference to Atlantis?
25 Now the first government of Egypt was established by Pharaoh, the eldest son of Egyptus, the daughter of Ham, and it was after the manner of the government of Ham, which was patriarchal.
26 Pharaoh, being a righteous man, established his kingdom and judged his people wisely and justly all his days, seeking earnestly to imitate that order established by the fathers in the first generations, in the days of the first patriarchal reign, even in the reign of Adam, and also of Noah, his father, who blessed him with the blessings of the earth, and with the blessings of wisdom, but cursed him as pertaining to the Priesthood.
27 Now, Pharaoh being of that lineage by which he could not have the right of Priesthood, notwithstanding the Pharaohs would fain claim it from Noah, through Ham, therefore my father was led away by their idolatry;
Noah, known for building the Ark in the biblical account of the Flood, had three sons: Shem, Ham, and Japheth.
Ham was the father of Cush, Mizraim, Phut and Canaan.
The term Hamitic originally referred to the peoples said to be descended from Ham, one of the Sons of Noah according to the Bible. According to the Book of Genesis, after Noah became drunk and Ham dishonored his father, upon awakening Noah pronounced a curse on Ham’s youngest son, Canaan, stating that his offspring would be the “servants of servants”. Of Ham’s four sons, Canaan fathered the Canaanites, while Mizraim fathered the Egyptians, Cush the Cushites, and Phut the Libyans.[10]
In a passage unrelated to the curse on Canaan, the sixth-century Babylonian Talmud says that Ham and his descendants were cursed with black skin, which modern scholars have interpreted as an etiological myth for skin color. Later, Western and Islamic traders and slave owners used the concept of the “Curse of Ham” to justify the enslaving of Africans.
A significant change in Western views on Africans came about when Napoleon’s 1798 invasion of Egypt drew attention to the impressive achievements of Ancient Egypt, which could hardly be reconciled with the theory of Africans being inferior or cursed. In consequence, some 19th century theologians emphasized that the biblical Noah restricted his curse to the offspring of Ham’s youngest son Canaan, while Ham’s son Mizraim, the ancestor of the Egyptians, was not cursed.
“Mizraim” is actually a dual form that can be translated as “two Egypts,” reflecting the ancient division of Egypt into Upper and Lower regions. This association further emphasizes the usage of Mizraim as a name or term related to a geographical region rather than an individual woman.
28 But I shall endeavor, hereafter, to delineate the chronology running back from myself to the beginning of the creation, for the records have come into my hands, which I hold unto this present time.
Could the records by related to 8th Dimension & the Akashic Records?
29 Now, after the priest of Elkenah was smitten that he died, there came a fulfilment of those things which were said unto me concerning the land of Chaldea, that there should be a famine in the land.
Note: Chaldea, historically, refers to a region in southern Babylonia, in modern-day Iraq, known for its rich history and as the center of the Chaldean Dynasty.
30 Accordingly a famine prevailed throughout all the land of Chaldea, and my father was sorely tormented because of the famine, and he repented of the evil which he had determined against me, to take away my life.
31 But the records of the fathers, even the patriarchs, concerning the right of Priesthood, the Lord my God preserved in mine own hands; therefore a knowledge of the beginning of the creation, and also of the planets, and of the stars, as they were made known unto the fathers, have I kept even unto this day, and I shall endeavor to write some of these things upon this record, for the benefit of my posterity that shall come after me.
“Records of the fathers, even the patriarchs, concerning the right of Priesthood”: This phrase suggests that there are historical or sacred records kept by ancestors or patriarchs (respected leaders or founders of families or tribes) that contain information about the “right of Priesthood.” In many religious traditions, priesthood is considered a special status or role, often associated with the right to perform certain religious rites or communicate with the divine.
“The Lord my God preserved in mine own hands”: This indicates that the speaker believes they have been divinely chosen or entrusted to keep these records. It implies a special relationship with the divine and a sense of responsibility for maintaining the integrity and safety of these sacred records.
“Knowledge of the beginning of the creation, and also of the planets, and of the stars, as they were made known unto the fathers”: Here, the passage refers to knowledge about the creation of the universe, including planets and stars, as understood or revealed to the ancestors or patriarchs. This suggests that these records contain ancient wisdom or revelations about the cosmos and its origins.
“I shall endeavor to write some of these things upon this record, for the benefit of my posterity that shall come after me”: The speaker intends to document some of this knowledge and wisdom in a record, presumably so that future generations can learn from it. This highlights a sense of duty to preserve and pass on spiritual and historical knowledge.
