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The Ark of the Covenant is in Mt. Kenya

January 16, 2024 (updated January 17, 2024) Published by

For a long time, people have tried to find the most important items from the Bible, and one of the most wanted is the Ark of the Covenant. This special and holy box was made by the Israelites about 3,000 years ago to hold the Ten Commandments, among other holy objects, and is described as a large, golden chest with angel forms on top. The Ark is linked to countless miracles in the Bible, most notably helping the Israelites during the Exodus and the miraculous conquest of Jericho.

According to historical records,  between 597 and 586 B.C., the Babylonians took over and the Ark, which was in the Temple in Jerusalem, disappeared. Some say it might have ended up in Ethiopia, but no one has been allowed to study it.

Outside Ethiopia, the fate of the Ark of the Covenant is one of the great mysteries of history. Some say it was destroyed beyond recognition when the Babylonians demolished the Jerusalem temple. Others report that it was carried away by the Babylonians and the gold melted down. Nevertheless, almost 45 million Orthodox Christian Ethiopians firmly believe that the Ark of the Covenant was taken by Queen of Sheba’s son, almost 3,000 years ago, to Ethiopia.

The Bible gives a gives a glimpse that it was whisked away from Jerusalem by Prophet Jeremiah. In the book of Maccabees 2:4-10, written around 100 BC, says that the prophet Jeremiah, being forewarned by God before the Babylonian invasion, took the Ark, the Tabernacle, and the Altar of Incense, and buried them in a cave, informing those of his followers who wished to find the place that it should remain unknown”, he said, “until God finally gathers his people together and shows mercy to them.

That is indeed a promise that The Ark is somewhere waiting to be revealed at the right time. Could it be that the rendezvous is Tigray, Ethiopia? Word goes round in the intelligence briefs that some global forces with ill intent have been sure, for many years, that it is the original Biblical one, and have  been attempting to snatch it or get it destroyed. The reports point to that pursuit as the genesis of the war and instability in the Tigray region of Ethiopia.

Another idea is that it’s hidden under the First Temple in Jerusalem, but that area is sacred in Islam, so digging there isn’t possible.

There are other less believable claims, and even a famous movie, “Raiders of the Lost Ark,” where Indiana Jones looks for the Ark before the Nazis can use it for power and world domination. Archaeologist Fred Hiebert says it’s interesting to search for these ancient items, but it’s hard to prove if what’s found is really the original Ark from the Bible. He thinks these stories are a mix of myth and reality, and the scientific method may not be enough to prove or disprove them.

The True Location of the Ark

In this article, we help you trace the true location of the Covenant Box (the Ark of the Covenant). This holy treasure has been at the top of Mt. Kenya since 1210 AD, kept as a big secret and only known by a few Agikuyu, Ameru & Aembu elders who have been praying there and offering sacrifices to God.

The connection between Historical and Biblical Data:

In Luke 11:29-32, Jesus mentions a lady who is undoubtedly Ethiopia’s Queen of Sheba. “… the queen of the south will rise with the men of this generation and she will condemn them… she came from the ends of the earth to hear the Wisdom of Solomon, and there is something greater than Solomon here…”

Lovingly known in Ethiopia as Makeda, the queen is earlier mentioned in 1 Kings 10: The Queen of Sheba (or “Queen of the South”) had heard about Solomon’s fame and his relationship with the Lord, so she came to Solomon with a list of deep questions, and an intention to learn about the One True God. According to the scriptural accounts, Solomon answered all her questions.

According to Christian Ethiopians, upon visiting Jerusalem, Sheba was seduced by Solomon (listed as one of his many concubines), and gave birth to their son, Menelik. King Menelik I became the first in an unbroken dynasty of Ethiopian rulers.

When Menelik I grew older, he would end up journeying back to Jerusalem to visit his father Solomon and reportedly took the Ark of the Covenant with the permission of the Levite priests, and had it taken to the king’s palace and later to Tigray region, where it was secured in St. Mary of Zion Church, Aksum. Here, it was attended to by undefiled (virgin) priests, and guarded by Tigray soldiers.

African elders are never in a hurry when it comes to divulging their history. After many years of silence, they are revealing the proto- Gikuyu akin to the present Gikuyu community and who, before the year 1210AD,  were known as ” Kabiru” (Hebrew).

The Elders are letting out the 800-year secret regarding the Ark of the Covenant. Here is their narration:

The famous King Solomon had built the equally famous Jerusalem Temple to house the covenant box permanently. However, he married foreign wives who introduced the worship of foreign gods into the Temple dedicated to the God of his father David.

By design, Queen Makeda of Sheba (in Hebrew, Sheba is the feminine for seven, hence magical or captivating) arrived at Solomon’s Court to learn the principles of God and true worship. Learning she did, but another result of the visit was a child born to the two, Prince Menelik 1. Upon reaching 19 years, he went to visit Solomon after Queen Makeda’s death.

When Menelik was about to return to Ethiopia, King Solomon wanted a duplicate of the Ark to accompany Menelik for prayers, considering the great distance from the Temple in Jerusalem.

However, Prince Menelik I was concerned about the sanctity of the genuine Ark because Solomon had placed idols in the Temple alongside the Ark at the request of his pagan wives. Menelik and his followers devised a plan to exchange the Arks, allowing Menelik to take care of the real one. Initially, the men ensured that the priests were intoxicated from wine. Then Menelik executed the swap, and a group of Jews accompanied him back to Abyssinia (Ethiopia) with the authentic (original) Ark.

His entourage, with the consent of Levites, transported the covenant box to Sheba (Sheba in this context is revealed as Ethiopia). King David, King Solomon’s father, had a presentiment that the covenant box should never remain in Jerusalem (Psalms 68:31).

“the sons of Ham shall come, the great men out of Egypt, to be made proselytes; the children of Cush (or Ethiopia) shall run to stretch out their hands in prayer to God. ”

Original Painting of Menelik I and the arrival of the Ark of the Covenant in Axum, St. Mary of Zion.

Original Painting of Menelik I and the arrival of the Ark of the Covenant in Axum, St. Mary of Zion. Image: CC2.0 Gill Penney.

After years of temporarily being in the king’s palace, the covenant box was finally laid to rest in Axum.

So, the Agikuyu Elders & Seers, through their messenger Mr Samuel Kamitha, confirm that indeed, the Ark of the Covenant left Jerusalem and came to Ethiopia, in the year 950 B.C.

Around the year 1210 AD, the Covenant Box left Axum, Ethiopia….

They had to leave Axum because Tunyaga (the people of the Cross) or Nguo Ndune (the red costumes) -reffering to the Knight Templars-  had plotted to steal Managi and Ikunjo (scrolls).

With its extensive history of Judaism and Christianity, Ethiopia asserted ownership of the coveted religious artifact, the Ark of the Covenant, desired by major religions. The Vatican was aware of this assertion, leading to speculation that, as Christianity’s representative, the Vatican sought to possess the world’s holiest artifact. The Knight Templars were on a thirsty quest to steal the Covenant Box.

While escaping to conceal the treasure, a war broke out and extended all the way to Thagana (Tana Island). From Tana Islands, the conflict reached the Somalia coast, Kaya Forests, down to Kwale in Kenya. In Digo, aalong the Kenyan coastline, a fake covenant box was designed, then shattered into pieces, diverting attention from the original Managi (Agikuyu term meaning ‘treasure’), which was believed to have been similarly fragmented to downplay interest in the search.

Despite this, the war intensified as it moved towards the mainland Kenya. The Kabiru hastily buried Managi and the scrolls in undisclosed locations atop Mount Kenya. To further hide their tracks from the Templars, they changed their name from ‘Kabiru’ to ‘Agikuyu’.  They recount how the proto-Gikuyu settled to become the present communities around Mount Kenya, while others remained in the Coast Province area. This war spanned two generations, fulfilling the prophecy of King David, who said, “The Ethiopians will raise their hands in prayer to God.” As a custom, the Agikuyu positioned their doors to face Mount Kenya, and in prayer, they raised their hands towards Mount Kenya. This brings to mind Exodus Chapter 19 and 20 in the Old Testament.

The provided description indicates that the early Kabiru were in conflict with the Templars of the cross and red costumes, reminiscent of the croix patlée, the Templars emblem adopted after the Troyes Synod. According to the Seers’ timeline, the relics were likely buried around 1210 AD. Following this period, the Agikuyu established a protective presence to safeguard their treasure, effectively restricting access to the Mount Kenya region, which explains why the infamous slave trade did not occur in that area, and generally all round Mt Kenya.

Before the Kabiru soldiers hid the Ark of the Covenant on top of Kenya’s highest mountain, Mount Kenya, in 1210AD, this mountain was known as ‘Kirima gia Thaayu-ini’, or simply ‘Thaayu-ini’ translating to ‘Mount of Peace’ or ‘Abode of Peace’. The Agikuyu term ‘thaayu-ini’ is the origin of the Biblical and Hebrew term ‘Zion’ or ‘Sion’. It is also important to note that the name ‘Hebrew’ also originated from the Kikuyu name ‘Kabiru’, pronounced as ‘khabiru’.

Read this story to understand how Kabiru community colonised the Palestine region as war mercenaries in the period 2000 B.C

After the Covenant Box was hidden in the fourth dimension in Mt Kenya, the original name of the mountain was changed to ‘Kirinyaga’, which means ‘Mountain of signs and wonders’.

Seers vividly recount how the Ark of the Covenant was laid to rest in the fourth dimension near ‘Kigongona Kia Mai,’ a water tabernacle now known as the Triple S, TSC shrine in Mount Kenya. Equally important to the Kabiru fighters were Ikunjo (Coptic scroll or primitive Tola), concealed in two different sites renamed 1KB and IKC. The Seers emphasize that the Triple S, TSC site is off-limits to research, but excavation and responsible citing could be considered for 1KB and IKC, followed by a reburial in accordance with the law of silence.

The Seers, who are the guardians of Mount Kenya wisdom, caution researchers that before any excavation, the writer must consult with Ethiopian Seers in Axum and Tana Island. It’s no coincidence that Mr Samuel Kamitha was directed to these Seers, as traditionally, Mount Kenya Seers safeguard the relics in trust since Kenya was annexed from the Empire of Abyssinia (Ethiopia) in the 20th Century.

Why are the Agikuyu Seers Revealing the Old Secret that the Ark of the Covenant is at the Top of Mount Kenya?

The elders reveal that the time for its public revelation is almost near, by God’s divine plan, to achieve His divine will for the world.

Please watch these four documentaries from key Agikuyu elders revealing what has been hidden for more than 800 years.

Part I: Documentary, Ark of the Covenant location at Mt. Kenya:

Part II: Documentary, Ark of the Covenant location at Mt. Kenya:

 

Part III: Documentary, Ark of the Covenant location at Mt. Kenya:

Part IV: Documentary, Ark of the Covenant location at Mt. Kenya:

Origin of Mount Kenya Prayer Walk

October 25, 2023 (updated October 26, 2023) Published by

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Before the arrival of European missionaries in the late 19th century, the three ethnic communities residing near Mount Kenya, namely the Agikuyu, Embu, and Meru, practiced a unique tradition that involved three days of devout devotion to their singular deity, Ngai Murungu. According to this ancient custom, these three communities collectively reaffirmed their strong belief that a single God was the creator of the universe and that God’s presence was manifest in the natural order of things, particularly within the heart of Mount Kenya. Although this belief was not exclusive to these communities, it was most prominently observed in the Mount Kenya region.

The observance of these three sacred days was the result of the amalgamation of two ancient rituals. The first ritual dated back to a time long before the emergence of the pyramid age, while the second ritual was introduced through Mosaic institutions around 1200 BC to approximately 1210 AD when the sacred “Managi,” a pivotal mystical object in Gikuyu religious practices, was placed to rest within the vicinity of Kigongona Kia Mai, near Mount Kenya.

From ancient times to the Neolithic period, the Nile River held a profound significance in the hearts and minds of the people of Egypt. The early farming communities who settled in Egypt around 7000 BC astutely observed that the annual inundation of the Nile River aligned with the heliacal rising of the star Sirius (Isis). As the waters receded, they left behind a rich deposit of dark silt, carried from the Ethiopian highlands and Central African regions. This fertile silt, spread over the saturated earth, prepared the land for planting, and it was this natural phenomenon that inspired the early Egyptians to name their land “Kemet,” signifying “black” in contrast to the surrounding desert, aptly called “Deshret,” which means “red.” This cyclic renewal of dark silt ensured the fertility of the land in preparation for autumn planting.

The regularity of natural phenomena, such as the daily rising and setting of the sun, the four distinct phases of the lunar cycle, and the concept of precession, instilled a profound sense of order in both the earthly and celestial realms. This notion of order played a central role in the development of the ancient Egyptian religious beliefs.

The Egyptians viewed the Nile River and every facet of nature as vessels for the manifestation of gods in anthropomorphic forms. In times when the Nile failed to rise to its usual levels, crucial for supporting agriculture, the Egyptians sought to appease Hapy, the god of Nile floods. Hapy was often depicted as a figure with pendulous breasts, adorned with a clump of papyrus or a lotus on his head, and bearing a table laden with offerings. Like many other deities in the Egyptian pantheon who held sway over the Nile, Hapy was believed to dwell in Ta-Neteru, the Egyptian name for the region around Mount Kenya.

Ta-Neteru was situated to the south of Punt, which corresponds to present-day Somaliland and served as the source of the fragrant frankincense and myrrh, highly favored by the gods in Egyptian mythology.

Ta – Neteru was abode of the blessed the paradise on earth where the best of humans were sometimes taken. Ta – Neteru could only be visited by the chosen few from the lineage of Horus. In Ta – Neteru the candidate was put to “death” for three days where in the three days; he received ‘Ka’ – a cosmic generative force. This force made him god through theogony. It was in order for the Prince Crown to pay homage south to the gods of the waters of Nile in Ta – Neteru after the death of his ruling King father.

Where was the seat of Osiris, whose title was “the president of the lands of the South”? He had voyaged to Egypt at the dawn of first time (Shabaka Stone, Museum of London ). In the period before Gikuyu genesis referred to as “Karing’a Millennium” puts Karing’a people, who the proto – Gikuyu met and assimilated in the area around Mount Kenya and absorbed heliopolitan concept. It was found that Karing’a people and the old Mizraim shared the triad of god i.e. Osiris, Isis and Horus. Their creator personified in the sun and sometimes called “Utheri” or Osiris. In this concept when Osiris became amalgamated with the sun, Isis and her son Horus became prominent In the Nile and Duat affairs hence the stars of Sirus – A and Sirus B. Karing’a sacred triad Utheri, Njathi and Kiahu were enshrined in the peaks of Mount Kenya. Later the builders of pyramids enshrined the triad in sacred triangles of the pyramids with the sides proportional to the numbers 3, 4 and 5 respectively. A similar design was incorporated 2,500 years later in construction of the bronze tank at the entrance of the old Solomon Temple (the priests used the water for ritual washings prior to entering the alter or the temple) the Inner sanctuary or the holy of holies housed the covenant box.

Solomon had originally constructed the Temple with the intent of it being a permanent dwelling place for the covenant box. However, his marriage to foreign wives introduced the worship of foreign deities into the Temple dedicated to the God of his father, David. One notable visitor was Queen Makenda of Sheba, whose visit had significant consequences. From her union with Solomon, a child was born, Prince Menelik I. Upon reaching the age of 19, he made a journey to Sheba following Queen Makenda’s passing to partake in his coronation. Accompanied by his entourage and with the approval of the Levites, the covenant box was transported to Sheba, revealing Sheba’s identity as Ethiopia. This action was in alignment with King David’s foresight that the covenant box would not permanently reside in Jerusalem (Psalms 68:31).

After many years of being temporarily housed in Ethiopia, the covenant box eventually found its resting place in Axum.

Mount Kenya Relics:

African elders have traditionally been cautious in sharing their historical narratives, but after years of silence, they are beginning to reveal the proto-Gikuyu people, ancestors of the present-day Gikuyu community, who were known as “Kabiru” with possible Hebrew roots. According to their accounts, the Kabiru originated from a place called Baci in Ethiopia, situated at a location called Hakum in Axum. The decision to leave Axum stemmed from the threat posed by the Tunyaga, also known as the “People of the Cross,” or Nguo Ndune, the “Red Costume” group, who conspired to steal important scrolls known as Managi and Ikunjo. The escape to safeguard these treasures led to a conflict that extended to Thagana, reaching as far as Tana Island. The battle eventually spread along the Somalia coast, through the Kaya Forests and down to Kwale. In Digo, a replica of the covenant box was shattered into pieces to divert attention from the search for the original Managi.

Despite this diversion tactic, the war intensified as it progressed towards the mainland. In response, the Kabiru people hurriedly concealed the Managi scrolls and the covenant box in clandestine locations within Mount Kenya. They recount how the proto-Gikuyu communities later settled in the areas surrounding Mount Kenya, while some remained in the Coast Province region. This prolonged conflict persisted for two generations, aligning with the prophecy of King David, who foresaw that “The Ethiopians will raise their hands in prayer to God.” As part of their practices, they aligned their doorways to face Mount Kenya, and in their prayers, they raised their hands in the direction of the mountain, drawing parallels to the biblical accounts in the book of Exodus, Chapters 19 and 20 from the Old Testament.

With the description given, it became clear the early Kabiru were fighting the Templers for the cross and red costume brings to mind the croix patlae, the Templers emblem adapted after the synod to Troyes . Going by the Seers date, the relics should have been buried in circa 1210 AD. From this date the Kabiru settled to guard their treasure and sealed off Mount Kenya region from foreigners, this sheds light why slave trade did not take place in Mont Kenya region.

In the 7th year, the Kabiru destroyed the 9 stones erected in worship of the sun and stars in Mount Kenya. Putting down the covenant box and destroying of the 9 stones was the greatest spiritual hall mark. From then, the Mountain became the earthly dwelling of God- Ngai Murungu, who created heaven and earth. Judaism ( Kirira ) negated the Memphite theology and heliopolitan concept. Traditionally this act is enshrined in the Gikuyu saying “Tutigathwo ringi ni aka” In reference to feminine gods Isis and Hapy.

Seers narrate vividly how managi was laid to rest in the fourth dimension in the vicinity of ‘Kigongona Kia Mai’, a water tabernacle renamed by scholars Triple S, TSC shrine. Equally of importance to the fighting Kabiru were Ikunjo (Coptic scroll or primitive Tola) that were concealed in two different sites renamed 1KB and IKC. The Seers say Triple S. TSC site will never be subject to research but 1KB and IKC could be excavated and sited responsibly and finally rebury the contents as required by the law of silence.

Seers in charge of Mount Kenya wisdom gave admonition lo researchers that prior to excavation of any kind, the writer must meet Ethiopian Seers in Axum and Tana Island . It Is no wonder that the writer was referred to the Seers because traditionally, Mount Kenya Seers hold the relics In trust since Kenya was annexed from the Empire of Abyssinia In the 20th Century.

KIGONGONA KIA MAI 

This sacred shrine in Mount Kenya holds legendary reverence among the Seers, and its sanctity is defined by the unique rituals performed within its confines.

The appointed elder who conducts the rituals in this shrine has his right leg tied to a layana. In the event of his passing during the ceremony, his 11 associates must pull him away. This specific location where the rituals take place is strictly off-limits to any other mortal. The Chief Seer commences the ceremony by pouring water on the holy ground, shaping it into a triangle. He then forms a square around the outer perimeter and concludes by encircling the square with a larger circle. With hands raised toward the peak of Batian, he recites solemn verses from their kirira.

In addition to the water patterns, a sacrificial fire is kindled. This fire is crafted from dry olive splinters, into which wet broken pieces and leaves of the aromatic creeping plant “mwemba iguru” are placed. As the fragrant smoke ascends, the Chief Seer’s companions, stationed at a distance, raise their hands toward the peak of Batian and collectively intone a call for peace, “thaai,” following each verse. The Chief Seer then seems to levitate and proceeds to circumambulate the peak of Batian. Some of the information conveyed in these rituals resonates with the hieroglyphic inscriptions found in the Pyramid Texts dating back to 2300 BC.

This shrine’s rituals form the core of their liturgy. The Batian peak is seen as the point of connection between humanity and the divine, which explains the communities’ strong inclination towards sacerdotalism. Notably, there are two recognized routes leading to this shrine. The one that traverses through the forest, uphill, is the path consistently taken by our Seers during recorded visits. The other route involves navigating through jagged cliffs above the shrine. This second route, which may seem incredible to some, is known to the Seers as the “Mugirito wa Abaci,” literally translated as the “Ethiopian muscle-flexing path,” or, more descriptively, the “foreigners’ route.”

Before crafting the intricate water patterns, the Chief Seer makes seven clockwise motions, followed by the patterns themselves. Subsequently, he makes seven counterclockwise motions, with each motion symbolizing one planetary orbit. Could these water patterns represent a profound understanding of planetary laws or perhaps an ancient knowledge of astronomy? An interesting comparison can be made between the water patterns and a model designed by Johannes Kepler, a Dutch astronomer, in the City of Weil der Stadt before his groundbreaking discoveries. The knowledge of such laws paved the way for our modern understanding of the world and even space travel.

Different schools of thought have arisen concerning the shrine’s purpose. One theory posits that it might have been used by Egyptians in the pre-dynastic era as a celestial observatory platform. In later periods, it could have served as an orientation point for the construction of mastabas and, subsequently, the pyramids along a North-South axis, particularly the high temple of Isis. It’s worth noting that before local medicine men are commissioned, they ascend Mount Kenya to collect pebbles and “ira,” a whitish substance symbolizing snow. These pebbles and ira are believed to possess mystic powers that can influence their divination practices, creating a frequency modulation between the Mountain and the divination. This mystic power assists the medicine man’s words in manifesting events.

Another perspective suggests that the shrine might have been marked as a beacon by early Egyptian geographers in their efforts to measure the Earth’s surface area. It’s interesting to note that the equator, the imaginary line dividing the world into the North and South hemispheres, passes through Mount Kenya.

The third perspective suggests that the shrine might have concealed liturgical treasures from an ancient Semitic temple. Researchers within this group have undertaken a comprehensive study of Gikuyu and Jewish languages, traditions, customs, and Kabala.

The discovery of this shrine reaffirms a powerful belief expressed by the esteemed American Egyptologist, James H. Breasted, that Ethiopians were the pioneers in introducing religious thought and aspirations to the world. It’s noteworthy that a geological survey conducted on Mount Kenya has revealed the presence of a subterranean waterway connecting Mount Kenya to Lake Victoria. This discovery lends credence to the hypothesis that the Egyptian scientific priests of Heliopolis (Innu) may have followed the course of an underground river on their land journey, ultimately reaching Lake Gitengetenge in Mount Kenya. In the 19th century, as British explorers searched for the source of the Nile, they lacked this insight and, consequently, settled on Lake Nyasa (Victoria) as the source.

Those who have participated in rituals at the shrine often describe a profound, almost magical, effect that transcends the comprehension of ordinary individuals.

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