22.03.2020 Feature Article

Some Rare Descendants of Ab-Ram Living in Ghana

Some Rare Descendants of Ab-Ram Living in Ghana
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In the Nadowli District of the Upper West Region of Ghana, there exist the little known twin settlements of Saa-Sabalah located near the east bank of the Black Volta, some twenty or so kilometers from Nadowli, the District capital.

Saa-Sabalah is home to my great-grand father Sampunor, grand-father Ahra, his jocular cousin Bara, of whom a poem in Dagara (aka Dagaar), the language of the area has been composed to his everlasting memory, and my father Bongle Ahra.

Here, was yours truly sent from Sefwi Kokokrom in today’s Western North Region of pre-independence Ghana where he was born, to live with his paternal uncle Bapuohyele in the year 1963 when at the tender age of ten.

Those were days when life among the people in the fifty or so households that formed the community of Saa-Sabalah at the time, was lovely and pure since everyone cared about the other and the environment itself exuded the purity of the Creator which was yet to be tainted with Caucasian lifestyle or with Canaanite Christianity today revealed to me as pure idolatry.

As I walked the five kilometers from home to school in Mwindarl daily, very much determined to learn English to the highest level I could, I had no iota of thought in my mind that English was a Canaanite language and that my own tribal language of Dagara, which is closer in nature to Ghabaray or paleo Hebrew than Canaanite English, would later in life give me a better understanding of my spiritual origin and identity than English could. In fact, it now seems to me that the English I learned was designed to forever conceal my very identity from me and all mankind too.

And so, when, toward my last days on Earth I started to learn Ghabaray, I came to the realization that anyone who ever spoke this language (Ghabaray) on Earth was a holy man who walked in righteousness in the sight of the Creator and that such men were all descendants of holy Ab-Ram.

These facts set me wondering whether I myself and the many people who spoke Dagara in closeness to Ghabaray were not indeed some of such descendants of Ab-Ram.

My search for my spiritual identity, today, has taken me back to memories of my pre-teen years in Saa-Sabalah, to seek to understand the meaning of the name Saa-Sabalah, the culture of its people, and their architecture, all of which have now given me the understanding of who I truly am, as being indeed one of the descendants of holy Ab-Ram; which understanding I now share with mankind for the first time by this article.

First of all, let us consider the meaning of Saa-Sabalah within the context of the culture of the people living there as I have known them ever since the early 1960s when I first lived in the community.

But before I do so, let me mention that the people who live in Saa-Sabalah have from time immemorial called themselves Dagaba, a word in the masculine plural, even though others call them Dagara. They call their language Dagaar even though others who are their allied kinsmen and living outside Saa-Sabalah call it Dagara. Also, they themselves call the large geographic space they occupy with others as Dagaw, just as all others of their tribe living outside Saa-Sabalah also do.

Note that all these terms are of pure Ghabaray! And so, whichever way one chooses to describe these people in terms of names of the settlements they dwell in and of the tribe they belong to, the language they speak and of the geographic location in which they live, one can do so only in pure Ghabaray phonetics.

Interestingly, the same nomenclature is what is applied to describe all of their fellow kinsmen who dwell beyond the Nadowli District as natives of Lawra, Nandom, Jirapa, Wachaw (aka Wechau), Dorimon and Issa-Kajukpere of the Upper West Region of Ghana, all of whom are Dagaba, who all speak Dagara with slight variations in the dialect and all of who live in Dagaw.

Now, as must be said, Ghabaray is a language once monopolized by holy Ab-Ram and his descendants and which is also the only language the Creator has ever spoken and speaks today!

The meaning of Saa according to my understanding of today’s Dagara is rain and more appropriately, rainwater. The people of Saa are called Saaba meaning, rain people or more aptly rain father or father of rain. And so, these rain people could once upon a time cause rain to fall on Earth or hold it from falling at will.

This is a huge spiritual legacy for Saaba and the people of Sabalah whose menfolk, in my preteens and early teens, I saw hoot at rain clouds amidst drumming, singing and stamping of feet in order to disperse and scatter them from falling when rains were not needed.

Also, Sabalah too means or connotes rainwater but the idea of rainwater which runs in a thin stream on a flat open ground with little vegetation!

Interestingly, there is a small ephemeral stream called Kwata which is active only in the rainy seasons running through an open field along the side of the Sabalah community, separating it from its nearest southern neighboring community called Buloh, toward joining the Black Volta some 2-3 kilometers away westward.

Near the intersection or confluence of this stream with the Black Volta, there exists a ford in the dry season for crossing to and fro Ghana’s northernmost border with La Cote D’Ivoire.

In years of heavy rainfall when I lived in Saa-Sabalah, the Black Volta with its minor tributaries in the area would normally burst its banks to flood farmlands in low lying areas for several kilometers and the flood-waters could come as close to human settlements as within the range of less than half a kilometer.

At such times, the common experience would normally be the invasion of all manner of reptiles into the higher grounds where humans resided, and of trees and farm crops standing in a sea of muddied water, while other trees were also constantly seen being carried away downstream by swift currents of the flood-waters within the main channel of the river.

At such times, life in Saa-Sabalah became hazardous and desperate, and one that could not be easily forgotten, as crops and life-stock perished and famine struck the land causing man’s survival to be threatened.

Such life-threatening situations seemed reminiscent of a similar but more horrible one that happened when the house of Gilead went to war against the tribe of Ephraim (aka Aparaym in Ghabaray) and killed forty-two thousand men of Aparaym in the vicinity of a ford according to the records of Judges Chapter 12 in the English Bible.

Strangely, what led to the loss of forty-two thousand lives of fighting men in one battle was about how to pronounce correctly the Ghabaray word Shabalath used in the Tanakh (but wrongly captured as shibboleth in the Christian English Bible).

Interestingly, the meaning of shabalath is a stream of water and this word was what the entire house of Aparaym could only pronounce as sabalah (aka sibboleth of the KJV Bible) which led to the death of its forty-two thousand sons!!

The massacre of as many as forty-two thousand people simply because the massacred were only able to pronounce the word shabalath as sabalah, try as they could, must have left an indelible mark on the conscience of those who witnessed or survived the conflict.

And so, after centuries of torture in their conscience and when now far away from the scene of that massacre, the children of YA’OH-Shar-AL found themselves in a strange land of similar topography and of repeating events such as their crossing of a ford on the Black Volta into today’s Ghana from La Cote D’Ivoire after fighting and trekking their way through the land of the upright people of today’s Burkina Faso, they would call this place near the ford on the Black Volta, Shabalath (which I am sure was later corrupted to Sabalah by Canaanite map makers of colonial Gold Coast, now Ghana), to give peace and rest to their long-troubled minds over the avoidable massacre of forty-two thousand kinsmen of their own.

And so, the name Sabalah in the Nadowli District of Ghana has always invoked memories of that massacre and yet at the same time has constantly taught and is still teaching us today how important it is to YA’OH for all sons of the house of Ab-Ram to speak correctly and perfectly the very language, Ghabaray, He the Creator Himself speaks and owns.

This, my dear reader, is the history and the meaning of the name Saa-Sabalah, a twin settlement in the Nadowli District of the Upper West Region of the Republic of Ghana, which today shelters the descendants of a rare family of the house of Ab-Ram which sadly is on the verge of extinction due to the infiltration by Canaanite Christianity and Caucasian lifestyles into the community.

Now, let me give you a little of the culture of the people of Saa-Sabalah (a pure Black people whose blood remains unmingled, through marriage, with that of the Caucasian or any other) and relate this culture to details in the Canaanite English Bible.

Sadly, this bible fuels the doctrines of Caucasian Christianity which is anti-Black and under the leadership of a white-complexioned so-called savior JESUS CHRIST.

However, even the narratives of this pro-Canaanite English Bible cannot hide the obvious truth that these narratives are all about a certain unique Black people, beginning with the accounts of the first Adam in the book of Barashayth (Genesis) to the one these same Canaanites teach to be the last Adam.

So then let us look at some of the cultures of the people of Saa-Sabalah vis-à-vis those we read of in the Christian Bible to establish that the people of Saa-Sabalah are indeed of the same descendants of Ab-Ram the Christian Bible talks about.

The first culture to look at is that of marriage since it relates to procreation and continuity, and then inheritance, and then the burial of the dead and, lastly, the architecture of the people.

Up until the independence of Ghana from British colonial rule, every woman who married for the first time into or out of the Saa-Sabalah community got married as a virgin of unbroken virginity. In fact, first-time marriages were between virgins of both sexes. Certain strict protocols in courtship ensured this sanctity in marriage.

One was that courtship was always done on behalf of young eligible husbands by their family heads who made visitations into other settlements outside Saa-Sabalah to woo suitors.

Very often, the would-be husband did not even have any idea of what was being done on his behalf, and therefore could never know the virgin at the center of the courtship so as to ever come close to her to possibly know her carnally before the marriage was contracted.

And so, every woman married while still a virgin; except, of course, for those widowed or divorced who possibly remarried. But then, divorced women virtually found it impossible to remarry anyway.

Marriages were always contracted between families, by their respective family heads, and bound the young ones who married, forever, in so far as the many families the descendants of the groom and bride came from, on either side, continued to exist and grow; they were not to divorce over trivial issues.

Whenever a virgin bride arrived in the home of a would-be husband, the family head interacted with his brothers to determine which one of their bachelor sons should be the groom and only after that, could a woman know her husband, and for her to thereafter experience her first sexual bliss.

Now, because her marriage was to a family and not to an individual, per se, she was forever bound to this family as wife. And so, in the event of the death of her husband, his next of kin married her.

Many bible readers will see much of the foregoing account of marriage among the people of Saa-Sabalah as being biblically in line with the teachings of the Thorah of the Tanakh!

Loyalty of the house of Ab-Ram to the Thorah also evolved for it a rare system of inheritance that was neither patrilineal nor matrilineal, which are the common systems of inheritance in our world today.

The system of inheritance under the Thorah is fraternal, that is, between brothers and thus the reason why a brother can marry his dead brother’s widow as part of his inheritable property but not his polygamous father’s beautiful young and tender widow simply because under the Thorah, inheritance is not patrilineal!!

In Saa-Sabalah of old, this practice of the Thorah by the descendants of Ab-Ram whereby brothers married the widows of their deceased brothers was also the culture of the people and is still in practice even today. And this culture of the people of Saa-Sabalah strongly confirms them as also being descendants of Ab-Ram and of YA’OH-Shar-AL too!!

Another biblical culture that is lived by the people of Saa-Sabalah, which also clearly establishes them as being of the house of Ab-Ram has to do with the burying of their dead.

All the accounts about the burials of people in the Tanakh (and even the Canaanite-fabricated New Testament Bible) tell of how these took place in either natural or man-made caves; except for those people who were normally stoned to death for sins against the Thorah and who therefore had stones piled upon them to act as their graves and as markers or reference points to their deaths.

In Saa-Sabalah of old, small underground caves were purposefully dug away from homes and used as family tombs for especially the aged dead. But of course, the deaths of young people were rare anyway, as all enjoyed their full length of days on Earth.

Only one single vertical shaft led to such dugout tombs and entry could only be made by one man at a time. After two men had gained entry into the tomb then the dead is passed to them by those on the surface for him to be laid to rest.

Oftentimes, the old and decayed bones of the dead already resting in these tombs were normally gathered aside to make room to receive fresh dead bodies to be comfortably laid to rest and in peace whenever necessary.

After the dead had been laid to rest, with every dead man’s face made to look to the east and a woman’s to the west, those inside climbed out of the tomb and a large pot or potsherd was used to cover the mouth to the tomb to keep it from flooding and entry by rodents and reptiles.

These tombs are today very rare having been replaced with the practice of burying in coffins. Today, pits are dug in the earth to receive the dead in closed coffins after which they are covered up with earth, thus rendering the dead forever inaccessible to the living.

This manner of burying the dead in coffins was introduced by Canaanite Christianity which claims our ancient practice of burying in tombs as being prone to the spread of disease.

Also, because there are certain rituals that are normally performed before people enter the realm of the dead in the tombs in order to usher in a new member to their fold, which was deemed to be Satanic rituals by Canaanite Roman Catholics who now swarm Saa-Sabalah, the practice of burying the dead in tombs is now virtually dead.

And so, a practice in the Tanakh that once revealed the people of Saa-Sabalah as being descendants of Ab-Ram and a part of YA’OH-Shar-AL now seems forever lost to antiquity.

Finally, let us look at some of the architectural practices of Saa-Sabalah before its customs were taken over by Canaanite Christianity. This was how houses were built in Saa-Sabalah as I witnessed it in the early 1960s.

Large, near rectangular-shaped, flat earth-roofed compound houses built in thick wall layers of gravel earth mixed with clay, chopped straw, cow dung and water for binder, were what houses the people of Saa-Sabalah built for themselves for use as bedrooms, store-rooms, barns and the sheltering of their poultry and small ruminants.

Within this large compound house enclosed by one common wall with one main entrance, all under one roof of compacted earth, there were as many bedrooms as there were wives and as many spacious living areas as were married men where men normally ate, received visitors or drank with them and where children too slept!!

However, all the married and growing up men of the house ate together in the living area belonging to the head of the household.

Attached to every quarter for married people was an open but walled area for cooking and other utilities. Here, the women and their female children ate together and all boys in the household too ate together separate from the women.

The eating place for boys was, however, often rotated depending on which woman’s turn it was to cook for the entire household.

Anyone approaching these low-height massive houses of earth from afar would normally notice some features of these houses which he could reconcile to be biblical in origin if the one were indeed a student of even the English Bible which is made for mankind by Canaanite English translators.

The first architectural feature is a low wall of about one foot high placed as capping or battlement all around the top of the well-compacted earth roof of every house. This earth roof is itself supported by an intricate arrangement of forked hardwood serving as columns which were linked with wooden beams and a spread of a mat of sticks over them, all beneath this mass of compacted earth.

This one-foot-wall or battlement that was built on top of the roof and all around the house was to protect people from easily falling off the flat roof to their deaths in which case YA’OH would require the blood of the dead from those who built the house.

Obviously, this architectural detail was in obedience to Thorah instruction given to the house of Ab-Ram in order not to be judged guilty of shedding innocent blood should anyone meet his untimely death as a result of an absence of one. We can find this Thorah instruction in Dabaraym (Deuteronomy) 22:8.

And so, this Thorah instruction that was found surviving in Saa-Sabalah in the early 1960s could only mean the people of Saa-Sabalah had through their ancestors kept this commandment of YA’OH in His Thorah throughout their wonderings and were thus, undeniably, the seed of Ab-Ram.

The second architectural feature was two types of small circular roofs made of thatch seen projecting above the earth roof of these large compound houses.

For those which rose up much higher above the earth roof, like up to two to three feet above and were close to the edge the main building, they represented passageways that led into cylindrically shaped barns with broader bases than at the top that are built into the walls of the house from its ground level to the roof top to hold dried raw guinea corn, millet and corn brought in from the farms.

For those other small thatch roofs which were only some two feet above roof level and somehow centrally placed in the house, they served as openings to allow sunlight where needed and also as passageways from the rooftop into the living areas of married men in the house which were used in passing grains being dried on the rooftop to people inside the house or to descend through when the need arose.

The bible reading of Luke 5:17-25 tells of how a man who was sick with palsy had his friends pass him from a rooftop opening into the living area of a house where a teaching service was being held. That account gives me the feeling of an event that took place among people who were the ancestors of those living in Saa-Sabalah during the 1960s by their rooftop architecture on passageways which I noticed at the time.

Another architectural feature even though rare in Saa-Sabalah but also biblical, which only my uncle Bapuohyele in all of Saa displayed in his house between the early 1960s and his death in 1976, was a single room upper chamber for men-only which he built on top of his main house for his private relaxation.

One of such an architectural feature was displayed in the house of a rich and hospitable Shunamite woman in the Tanakh which was purposely made for the comfort of a regular male visitor, a naba (prophet) of name Alyaoh (aka Elijah of the English Bible) and his servant, as recorded in the Book of Second Kings 4:8-10; and also in the house of the wealthy Simon the tanner of Caesarea who too could afford one for male visitors like Apostle Peter visiting his home, as mentioned in the Book of Acts, Chapter 10, of the Canaanite English Bible.

So then, the architecture of Saa-Sabalah in the not too long ago 1960—in terms of building materials made of gravel and clay mixed with chopped straw, short battlements built around roofs in order to hold people from falling off roof-tops, openings cut through roofs to serve as entrances to reach certain areas of their houses and for sunlight to filter in, and of upper rooms built on roof-tops—all point to the people of Saa-Sabalah as being of the house of Ab-Ram who had been maintaining cultures as old as from days they made bricks with straw when they were in slavery to Matsraym (Egypt) and during their days of freedom in the holy land.

From all the proceedings of this article, it must be clear to all that it is the hand of YA’OH that led and moved the people of Saa-Sabalah to where they are today and that the same YA’OH has kept them living the lifestyles of the Thorah which is His Word to the house of Ab-Ram in order to prove that the people of Saa-Sabalah are of the seed of Ab-Ram and are thus of YA’OH-Shar-AL.

All this is in contradistinction of claims by Caucasian Jews who after they faked themselves into being descendants of Ab-Ram, are now illegally occupying lands that were once fought for and won by the holy blood of the house of Ab-Ram of which the ancestors of the people of Saa-Sabalah were a part of.

And so, let the people of Saa-Sabalah blow once more their bull horn trumpets in announcing to all Zionists that the hour of restoration has come and that they (Zionists) will soon have to pay huge and costly restitution to the proper land-owners for the lands they occupy illegally today.

The spirits of Ahra, Bara, Garayang, Naba, Gambar, Kandawah, Tankpara, Nangtah, Tabang, etc., of Saa-Sabalah are awake and we are marching to recapture what is rightly ours. The battle has just started with the realization of who the people of Saa-Sabalah are; as being descendants of Ab-Ram.

Therefore, let all truth seekers join hands with the people of Saa-Sabalah in pursuit of the will of YA’OH who created and rules over the heavens and the earth by His mighty hand. Shalawam.

The writer, NngmingBongle Bapuohyele aka Tabal-YAOH Ban Ab-YAOH, is a Thorah-Based Life-Coach of HaBaYaTh YA’OH-Shar-AL (GH) and Author. His Email Contact Address is: [email protected]

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