Welcome to BibleStudyMinistry.com, your online Bible Study Supplement source; today we are looking into the ATLOS Project, Africa the Land of Shem. Particularly we are digging into the African gospel according to Matthew.
The ancient Roman world came to realization they wanted to follow a deity that would stop a conflict. What was the conflict? The conflict was the divinity of Christ. The invitation to this council was not sent to many or any of the African nations and their kings.
Certainly, the people from which Christ, the Anointed sprang, were dismantled as a kingdom, even as an occupation (state run by another nation). They’d been disassembled and taken captive throughout the European and Asian world.
The Council of Nicaea 325
Constantine held this council in 325 AD in Turkey. The Council of Nicaea was the first ecumenical debate of the early Christian church, held in 325 in Nicaea, Turkey. The council was called by Roman Emperor Constantine I in response to the Arian Controversy, which questioned the divinity of Christ.
The controversy began when Arius, an Alexandrian priest, believed that Christ was a created being, inferior to God and that Christianity should be monotheistic. Athanasius believed that Arius was taking the church into mythology or polytheism.
The council concluded with the establishment of the doctrine of the Holy Trinity, which articulated Christianity’s belief in the oneness of God with their claims about Jesus and their experiences of the spirit. The council also condemned Arius and revised the creed to clarify the equality of God the Father.
The council constitutes all current Christian churches, with the exception of the Coptic, Ethiopic, and Nestorian branches.
Constantine had invited all 1,800 bishops of the Christian church within the Roman Empire (about 1,000 in the East and 800 in the West), but a smaller and unknown number attended. Eusebius of Caesarea counted more than 250, Athanasius of Alexandria counted 318, and Eustathius of Antioch estimated “about 270” (all three were present at the Council). Later, Socrates Scholasticus recorded more than 300, and Evagrius, Hilary of Poitiers, Jerome, Dionysius Exiguus, and Rufinus each recorded 318.
This information is documented from sources we lifted from Wikipedia. The point is that African bishops were not invited as representations of their nation-state but as Roman constituents and leaders of Roman churches in the Roman Empire.
The Berlin Conference of 1884-1885
The Berlin Conference of 1884–1885 was a meeting between 14 countries: Europe: Austria-Hungary, Belgium, Denmark, France, Germany, Italy, Netherlands, Ottoman Empire, Portugal, Russia, Spain, Sweden-Norway, and the United Kingdom
Non-Europe: United States
Asia and Africa were not invited.
The conference’s purpose was to discuss the partitioning or the dividing up of Africa and establish rules for dividing the resources claimed among Western countries. The conference was held at the expense of the African people.
The conference was dominated by a gigantic map of Africa, as the attendees’ job was to divide Africa between their respective countries, kingdoms, and nations. The room was filled with European men representing 12 countries in Europe, plus an American representative and one from the Ottoman Empire. Only two of the attendees had ever stepped foot on the continent.
The Conspiracy
The conspiracy theorist’s eyes, and even the coincidence theorist, this is plain to see! The African continent had been compromised and captured. From Egypt and Cush to Aram and the people of Juda, they were captured, and the remaining leaders compromised. Religiously and secularly, they had no input on religion or spirituality and certainly had no input on land, resources, and economy. Technically speaking, the world was in a NWO, a new world order.
As of all this history, what does it have to do with the African gospel according to Matthew? Our ATLOS Project makes the authoritative claim that Africa is the Land of Shem. Shem is the patriarch in the Bible who is the high priest son of Noa. The story of the Bible, from Abram in Genesis chapter 12 onward is an African story.
How can we have a religious and economic conference or a council without the presence of the very people to whom these situations originate?
Let’s Dive Deeper
One of the most revered names across the globe is Jesus. However, its pronunciation and spelling can vary across the world. Here we simply want to focus on its translations across various African ethnic groups. As we delve into the diverse linguistic fabric of Africa, we’ll discover how the name “Jesus Christ” is articulated and used among different communities.
Keep in mind, this is not a full swing authoritative translation as what I have gathered here is online research and a few calls to friends and associates from these ethnic denominations.
Africa’s linguistic diversity, with over 2,000 languages, presents a fascinating array of pronunciations and adaptations that reflect the continent’s rich cultural and spiritual landscape.
Swahili: In Swahili, spoken widely in East Africa, “Jesus Christ” is referred to as “Yesu Kristo.” Swahili’s historical interactions with Arab traders and European missionaries have influenced its lexicon, making “Yesu Kristo” a familiar term across Swahili-speaking regions.
Arabic: Arabic, prevalent in North Africa, uses “عيسى المسيح” (Isa al-Masih) for “Jesus Christ.” The Islamic tradition recognizes Jesus as a prophet, and this respect is reflected in the name’s use in Arabic-speaking Christian and Muslim communities alike.
French: In many parts of West and Central Africa where French is spoken, “Jesus Christ” remains unchanged but pronounced with a French accent, highlighting the influence of colonial languages on African societies.
Hausa: The Hausa-speaking community, predominantly in Nigeria and neighboring countries, calls Jesus Christ “Yesu Almasihu.” Hausa language has absorbed elements from Arabic through Islamic teachings, reflecting in religious terminology.
Igbo: In the Igbo language, from southeastern Nigeria, “Jesus Christ” is pronounced as “Jesu Kristi.” Igbo, rich in proverbs and idioms, incorporates this name in various aspects of their religious expressions and worship songs.
Ibibio: The Ibibio people of coastal southern Nigeria refer to Jesus Christ as “Ukpono Jesu Kristi,” where “Ukpono” signifies glory, reflecting the deep spiritual reverence embedded in the name.
Yoruba: Among the Yoruba, a major ethnic group in Nigeria, “Jesus Christ” is known as “Jesu Kristi.” The Yoruba language, known for its tonality, adds a unique resonance to the name in prayers and songs.
Berber: The Berber or Amazigh communities in North Africa use “ⵉⵙⵉⵏ ⵏ ⵓⵎⵚⵉⵃ” (Issin n Umsih) in their Tamazight language to refer to Jesus Christ, showcasing the name’s adaptation to indigenous languages.
Oromo: In Oromia, Ethiopia, “Jesus Christ” is articulated as “Iyesus Kristos.” The Oromo language’s Cushitic roots give the name a distinctive pronunciation that resonates with the community’s Christian members.
Xhosa: The Xhosa-speaking people of South Africa say “uYesu Krestu” for “Jesus Christ.” The click consonants of the Xhosa language, however, do not feature in this particular name, but its pronunciation carries the Xhosa’s linguistic melody.
Zulu: In Zulu, another of South Africa’s major languages, “Jesus Christ” is rendered as “uJesu Kristu.” Zulu, like Xhosa, is a Nguni language, and the name is imbued with the tonal qualities characteristic of Nguni languages.
Shona: The Shona people of Zimbabwe call Jesus Christ “Jesu Kristu.” Shona’s rich oral tradition carries the name through various forms of spiritual and community life.
This exploration into the name “Jesus Christ” across different African ethnic groups not only showcases the linguistic diversity of the continent but also the universal reverence and varied expressions of faith. Each pronunciation and adaptation is a testament to Africa’s rich cultural mosaic and the profound impact of Christianity across the continent.
But is this the original name of the man Jesus Christ, the African man?
Matthew Chapter 1:
1 The book of the generation of Jesus Christ, the son of David, the son of Abraham. 2 Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren;
3 And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram; 4 And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon;
5 And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse; 6 And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias;
7 And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa; 8 And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias; 9 And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias;
10 And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias; 11 And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon:
12 And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel; 13 And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor;
14 And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud; 15 And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob;
16 And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ. 17 So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.
The names listed above are the men, the family line from which “Jesus Christ” descended. Remember, these are all African men with African names. Therefore, what does the name Jesus mean? The name Jesus is the Latin form of the Greek name Iesous, which is the transliteration of the Hebrew name Jeshua, Joshua, or Jehoshua, meaning “[God] is salvation”. The name Jesus is derived from the Hebrew name Yeshua, which is based on the Semitic (Shem) root y-š-ʕ (Hebrew: ישע), meaning “to deliver; to rescue”.
The name Jesus means “Yahweh saves” or “Yahweh is salvation”. The Scriptures couple God’s name and salvation to communicate that the Lord, and he alone, saves his people from evil by his sovereign grace.
Why did God choose this name from His Son?
In Christian theology, the name Jesus is associated with salvific attributes because of the statement in Matthew 1:21, “you shall call his name Jesus, for he will save his people from their sins“. The name Jesus represents hope and that God anointed Jesus to bring salvation to the Hebrew people.
But the people are not Hebrew, they are African, and African specific to Bantu-African. And because they were not present at the Council of Nicaea, they gave no input to the things of grave importance.
Matthew 1:21 “And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.”
Be patient as we rework things from the top!
The child’s name was simply to be “Savior” because he will save his people from their sins.
In the rich complexity of African languages, the concept of a “Savior” holds profound spiritual and cultural significance. Each language, with its unique phonetics and historical context, provides a distinct lens through which the term is understood and articulated. We will journey across Africa again, this time exploring how the term “Savior” is expressed in various African ethnic languages, our aim is to highlighting the diverse ways communities convey this powerful concept.
Swahili: In Swahili, a Bantu language spoken widely in East Africa, the term for “Savior” is “Mwokozi.” This term is used in both religious contexts and everyday language, reflecting the importance of salvation in both spiritual and societal realms.
Arabic: In the Arabic-speaking regions of North Africa, “Savior” is translated to “المخلص” (Al-Mukhlas). This term carries deep Islamic and Christian theological implications, signifying the deliverer or redeemer in religious texts.
French: Across many parts of West and Central Africa where French is spoken due to colonial history, the term “Sauveur” is used. Despite being a European language, French has been localized in various African contexts, with “Sauveur” embodying the idea of salvation and rescue.
Hausa: The Hausa language, predominant in Northern Nigeria and neighboring areas, uses the term “Mai Ceto” for “Savior.” It is a term that resonates deeply in both Christian and Islamic teachings within the Hausa-speaking community.
Igbo: In the Igbo language of southeastern Nigeria, “Savior” is referred to as “Onye Nzọpụta.” This term is imbued with cultural and spiritual nuances, reflecting the Igbo people’s rich heritage and their conceptualization of divine rescue and salvation.
Ibibio: The Ibibio people of coastal southern Nigeria use the term “Usụn̄ọdọhọ” or “Andinyanga” for “Savior,” a concept that encapsulates divine deliverance and protection in their language and expresses a deep sense of gratitude and reverence towards the divine.
Yoruba: Among the Yoruba people of southwestern Nigeria, “Savior” is articulated as “Olugbala.” This term is prevalent in Yoruba religious songs and prayers, emphasizing the role of the divine in providing salvation and freedom from distress.
Berber: In the Tamazight language spoken by the Berber (Amazigh) people of North Africa, “Savior” is expressed as “Amanzou.” This term reflects the Amazigh’s unique cultural perspectives on protection, rescue, and spiritual salvation.
Oromo: The Oromo people of Ethiopia refer to a “Savior” as “Gargaaraa.” In Oromo culture and language, the concept of a savior is closely linked to protection and guidance, illustrating the community’s spiritual and social values.
Xhosa: In Xhosa, spoken in South Africa, “Savior” translates to “Msindisi” or “Umsindisi.” The term is a key component of Christian religious practice among the Xhosa-speaking community, signifying the central role of salvation in faith.
Zulu: The Zulu language, another major Nguni language of South Africa, uses the term “Msindisi” or “Umsindisi” similar to Xhosa. It reflects the shared linguistic heritage and the importance of the concept of salvation in Zulu spirituality and daily life.
Shona: For the Shona people of Zimbabwe, “Savior” is rendered as “Muponisi.” This term is integral to the Christian faith among Shona speakers, symbolizing hope, deliverance, and divine salvation.
This linguistic journey across Africa showcases the rich variety of expressions for “Savior” across different ethnic groups. Each term, deeply rooted in its respective cultural and spiritual context, not only highlights the linguistic diversity of the continent but also the universal human longing for salvation, deliverance, and hope.
The people of South Africa, specifically the Xhosa and Zulu have claimed that the original or indigenous name of “Jesus” was indeed Msindisi.
Let us reread this verse with the Xhosa name of the Anointed Son.
Matthew 1:21 “And she shall bring forth a son, and thou shalt call his name MSINDISI (Savior): for he shall save his people from their sins.”
1 The book of the generation of Msindis the Anointed, the son of David (Dawadi), the son of Abram. 2 Abram begat Isaaka; and Isaaka begat Akobe; and Akobe begat Juda and his brethren;
3 And Juda begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram; 4 And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon;
5 And Salmon begat Boaz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse; 6 And Jesse begat Dawadi the king; and Dawadi the king begat Solomoni of her that had been the wife of Urias;
7 And Solomoni begat Roboam (Rehoboam); and Rehoboam begat Abia (Abijam); and Abia begat Asa; 8 And Asa begat Josaphat (Jehoshaphat); and Josaphat begat Joram; and Joram begat Ozias; 9 And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias (Hezekiah);
10 And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias (Josiah); 11 And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon:
12 And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel; 13 And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor;
14 And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud; 15 And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jakob;
16 And Jakob begat Joseph the husband of Mary, of whom was born Msindisi, who is called Christ or the Anointed. 17 So all the generations from Abram to Dawadi are fourteen generations; and from Dawadi until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto the Anointed are fourteen generations.
25 And knew her not till she had brought forth her firstborn son: and he called his name MSINDISI.
Did you note the alterations of the major names back to the Africa versions. The word or name Savior is different in many languages, we are choosing to recognize Msindisi. You are not in error if you continue to call the Anointed Son, Jesus. This is how “we” are choosing to move forward.
In my (Minister Koko) native language, Ibibio, Savior is said Andiyanga or Ndinyanga. Yet I choose to say the name of the Anointed as Msindisi. We now move into chapter 2 of Matthew; the African gospel according to Matthew.
1 Now when Msindisi was born in Bethlehem of Juda in the days of Herod the king, behold, there came wise men from the east to Jerusalem, 2 Saying, Where is he that is born King of the Bantu? for we have seen his star in the east, and are come to worship him.
3 When Herod the king had heard these things, he was troubled, and all Jerusalem with him. 4 And when he had gathered all the chief priests and scribes of the people together, he demanded of them where the Anointed One should be born.
5 And they said unto him, In Bethlehem of Juda: for thus it is written by the prophet, 6 And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Akobe.
7 Then Herod, when he had privily called the wise men, enquired of them diligently what time the star appeared. 8 And he sent them to Bethlehem, and said, Go and search diligently for the young child; when ye have found him, bring me word again, that I may come and worship him also.
9 When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was. 10 When they saw the star, they rejoiced with exceeding great joy.
Msindisi the Anointed was born in Bethlehem of Juda at a time when Rome occupied Juda and Jerusalem of south. Rome installed its own puppet leadership, even Herod, was a son of Edom (Idumean) from a mixed culture of Chittim and Esau. Today, this would appear as an Italian and West African man.
The wise men from the east that came to Jerusalem (in South Africa), more than likely came from Ethiopia or Sudan area. They knew of a coming Star out of Akobe. This is probably how; remember the old African prophet Balaam?
Numbers 24:17 I shall see him, but not now: I shall behold him, but not nigh: there shall come a Star out of Akobe, and a Sceptre shall rise out of Juda, and shall smite the corners of Moab, and destroy all the children of Sheth.
This prophecy by Balaam states that the Star out of Akobe will crush through the foreheads of Moab and tear down all the seated rulers of the sons of Adam.
News of this sort troubled the panic-driven Herod who dreaded and feared being unseated as governor over Juda’s occupied state. The entirety of Juda knew some trouble would follow in pursuit of this promised child. Herod gathered the wise men of Jerusalem and his chief priests and scribes. These were not all men of Juda.
Many of these men were of Edom, Moab, Ammon, and other neighboring nations who had moved into Jerusalem at the destruction of it. The destruction came at the hands of the Babylonians.
Although the Persians allowed the men of the people of Juda and Akobe to move back, Greece and Rome established different ethnic groups to rule over the people of Juda who’d returned. This is why later there was so much resistance by the Bantu that sparked the war with Rome. This ultimately led General Titus to destroy Jerusalem.
5 And they said unto him, In Bethlehem of Juda: for thus it is written by the prophet, 6 And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Akobe.
The chief priests and scribes picked up the book from the prophet Micah and reported to Herod where the child would be born.
Micah 5:2 But thou, Bethlehem Ephratah, though thou be little among the thousands of Juda, yet out of thee shall he come forth unto me that is to be ruler in Akobe; whose goings forth have been from of old, from everlasting.
Bethlehem Ephratah is truly Bethlehem EtwaEtwa, in South Africa. This is where the Anointed is from.
Matthew 2: 9 When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was. 10 When they saw the star, they rejoiced with exceeding great joy.
Notice Balaam’s prophecy used the word Star, and in Matthew the word used is Star “in the east.”
11 And when they were come into the house, they saw the young child with Mariya his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh.
12 And being warned of the Creator in a dream that they should not return to Herod, they departed into their own country another way.
13 And when they were departed, behold, the angel of the Almighty appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy him.
14 When he arose, he took the young child and his mother by night, and departed into Egypt: 15 And was there until the death of Herod: that it might be fulfilled which was spoken of the Almighty by the prophet, saying, Out of Egypt have I called my son.
Joseph (Yosefu) was warned to take Msindisi and his mother to Egypt. Also, the wise men were warned in a dream not to return to Herod. They all left Jerusalem and Juda by different routes to avoid death. Herod would have killed the wise men before letting them return to modern-day Sudan. And Yosefu and Mariya fled going north to Egypt.
Back to Matthew 2
19 But when Herod was dead, behold, an angel of the Almighty appeareth in a dream to Yosefu in Egypt, 20 Saying, Arise, and take the young child and his mother, and go into the land of Akobe: for they are dead which sought the young child’s life.
21 And he arose, and took the young child and his mother, and came into the land of Akobe (Juda and Jerusalem). 22 But when he heard that Archelaus did reign in Juda in the room of his father Herod, he was afraid to go thither: notwithstanding, being warned of the Creator in a dream, he turned aside into the parts of Galilee:
23 And he came and dwelt in a city called Nazareth (Zaretan): that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene.
When Herod died, the angel of the Almighty commanded Yosefu to go back to the land of Akobe and they went and lived in Zaretan. Zaretan is the Old Testament name of Nazareth. See the play on the letters Zaretan and NaZareth; the bolded parts are in both spellings with the “Na” moved from the end of Zaretan to the beginning of NaZaret or Nazareth. This is not made up.
Visit Joshua 3:16 That the waters which came down from above stood and rose up upon an heap very far from the city Adam, that is beside Zaretan: and those that came down toward the sea of the plain, even the salt sea, failed, and were cut off: and the people passed over right against Jericho.
Zaretan is beside the city of Adam, both in South Africa and near Lesotho. The first man Adam was born or created in Zaretan, and fittingly, the second or last man Adam, Msindisi, would be born in Zaretan also.
1 Corinthians 15:45-47
45 And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. 46 Howbeit that was not first which is spiritual, but that which is natural; afterward that which is spiritual. 47 The first man is of the earth, earthy; the second man is the Anointed from heaven.
This is heavy-duty teaching and awareness. This is knowledge, wisdom of the earth, and diligence to seek it out. It is suffering to handle the ideas about an African according to Matthew or dare we say, Mateyu.
This is part one as we will continue through the series as a follow-up to the ATLOS Project. Africa is inviting itself back to the Council of Nicaea to the Berlin Conference, and every other conference, union, and council we have missed or were not invited to.
Part 2 will come soon.
Minister Koko
Consul General, AKOPPI
Power be with you!