A Commentary on Isaiah, Part 22: The Justice in Judgment

Isaiah 24:1-23

A Commentary on Isaiah, Part 22: The Justice in Judgment

With our last presentation here, The Burden of Tyre, concluding Isaiah chapter 23 the prophet seems to have finally come to the end of his long list of burdens concerning certain of the people of the ancient world of Israel. So, as we hope to have explained, the burdens of Babylon, Moab, Damascus, Egypt, the Desert of the Sea, Dumah – which much more likely should have been Edom, the burden of Arabia and the burden of Jerusalem in the Valley of Vision, and finally, the burden of Tyre, had all actually been directed at Israelites who had been in the process of being taken into captivity, or in the process of trying to avoid captivity. So even where statements are made concerning Babylonians, Egyptians or Arabians, they were made for the sake of the children of Israel, and not for the sake of those others. The entire Bible was written for the sake of the children of Israel, and the others are of no consequence unless Yahweh uses them to punish Israel. So each of the burdens were ominous warnings for Israel, but Israel was also granted some degree of hope or mercy throughout.

As we closed Isaiah chapter 23, concerning the Tyrians the promise of mercy was quite subtle, where, speaking of the merchandise of ancient Tyre, the Word of Yahweh declared that it would be “for them that dwell before the LORD, to eat sufficiently, and for durable clothing.” This message of hope for the Israelites of Tyre, those of the Tyrians who dwell before Yahweh, evokes the words of Christ in Luke chapter 12 where He told His disciples, in part: “27 Consider the lilies how they grow: they toil not, they spin not; and yet I say unto you, that Solomon in all his glory was not arrayed like one of these. 28 If then God so clothe the grass, which is to day in the field, and to morrow is cast into the oven; how much more will he clothe you, O ye of little faith? 29 And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind.” Having food and raiment is enough of a blessing, and it is also probably better than one may expect in a time of judgment. The word for durable is עתיק or athiq (# 6266) and Strong’s defined it as “probably antique, i.e. venerable or splendid” so it is evident that Yahweh would even clothe them well. Likewise, He would also feed them well, as the word for sufficiently is שׂבעה or sobah (# 7654) which is defined as satiety, so that they would be satisfied with their victuals. 

A Commentary on Isaiah, Part 21: The Burden of Tyre

Isaiah 23:1-18

A Commentary on Isaiah, Part 21: The Burden of Tyre 

Since Isaiah chapter 13 and the burden of Babylon, the prophet has announced an entire series of burdens against what may be considered to have been the world of ancient Israel at this time in history, with the death of Ahaz and the first few years after Hezekiah had become king of Judah. In the course of these burdens, there is no mercy for Babylon, nor for the king of Babylon. But there is mercy for the Israel in the burdens of Moab and Damascus. There was also mercy for the Israelites of the “land shadowing with wings”, which are evidently those of the Assyrian deportations who were portrayed as making a future supplication to God. Then there were expressions of hope and mercy for the people of Judah who would flee into Egypt, although they would suffer for having done so, and plausibly also for those who would flee into Arabia. However in the course of those burdens, there was no hope or mercy extended to the Egyptians, Ethiopians, Edomites or Arabians. Then finally, in the Valley of Vision, which was an oracle against Jerusalem, there were continued expressions of hope for the people of Judah in the face of an ominous condemnation, even if that hope is expressed enigmatically in the promise of the Key of David. Now we come to the final burden of the series, and it is the burden of Tyre, and even though Tyre itself is condemned, as Jerusalem had been, there are still messages of hope and mercy for at least a portion of its people, as we shall see here in our discussion of Isaiah chapter 23.

So now, discussing the Burden of Tyre, we must first make an insistence, that the Phoenicians of the Judges and Kingdom periods of ancient Israel certainly had been Israelites, at least for the most part, in spite of the general insistence of modern Jewry that they had been Canaanites. So on most Bible maps which are published today, a land labeled as Phoenicia is demarcated in a manner where it appears to have been separate from the land of the tribes of Israel. But that is not true, and every Bible map which has done so has perpetuated a lie which is contrary to the actual text of Scripture. The evidence of this is seen as early as Judges chapter 5, where in the Song of Deborah the prophetess had lamented that “17 Gilead abode beyond Jordan: and why did Dan remain in ships? Asher continued on the sea shore, and abode in his breaches.”

A Commentary on Mark by Lion of Patmos Videos: Perturbing the Devils (Mark 1:21-28)

Courtesy of Lion of Patmos

In our previous presentation we read Mark’s succinct account of the forty days in the wilderness, using it as an opportunity to identify the Adversary who tried Christ. The evidence pointed towards them being an incredulous and scornful descendant of Cain, perhaps an individual or group from those racial vipers among the Pharisees and Sadducees who came to enquire of John the Baptist.

This interpretation is supported by the fact that the Adversary challenged Christ to prove that He was the Son of Yahweh at a very early point in His ministry, and the only reasonable explanation for their insight is that they were present some days or weeks earlier at the Jordan, when the declaration from heaven sounded out: “You are My beloved Son, in You I am satisfied!" Of course, being a viper, they would have naturally sought to challenge that testimony.

Read more...

Read the essay here. Download the video here or view at the Media site.

A Commentary on Isaiah, Part 20: The Valley of Vision

Isaiah 21:11 - Isaiah 22:25

A Commentary on Isaiah, Part 20: The Valley of Vision 

Having left off in our last presentation with the burden of The Desert of the Sea in the middle of Isaiah chapter 21, we are coming to the end of a series of prophecies which had begun in Isaiah chapter 13 with the burden of Babylon, and, on the surface, the burdens seem to have been against all of the nations or places surrounding ancient Judah. Yet in the course of our discussion we hope to have demonstrated that even though they seem to be quite enigmatic, many of them are actually relevant to the children of Israel, and many of them are even more relevant to the far vision of the future of Israel, from Isaiah’s time, rather than to the immediate circumstances and events which had befallen them in ancient times. 

So for reasons which we have already explained, the burden of Babylon is apparently more relevant to the future world empires and the entity known as Mystery Babylon in the Revelation, than it was to the short-lived empire of Nebuchadnezzar, and the burden against the king of Babylon is relevant to all of the rulers of that same long line of empires which had been in Isaiah’s future. The burden of Moab was actually directed towards the Israelites who had dwelt east of the River Jordan, the burden of Damascus towards the Israelites who dwelt in Syria, and the oracle for “the land shadowing with wings” was meant for Israelites of the Assyrian captivity, while the burden of Egypt served as a warning to the remaining people of Judah, not to flee to Egypt for refuge from the coming Assyrians. The last of these burdens that we have already discussed is the “burden of the desert of the sea”, which we had described as having represented the general mass of the world’s peoples who, in the near vision, would face the coming rise of the empire of the Persians and the Medes. So in that sense, it was another prophecy against Babylon, and therefore the declaration that Babylon is fallen was made near its end. 

A Commentary on Isaiah, Part 19: The Desert of the Sea

Isaiah 20:1 - Isaiah 21:10

A Commentary on Isaiah, Part 19: The Desert of the Sea

In the King James Version of the Bible, the Hebrew name כושׁ or Kush (# 3568) is usually translated as Ethiopia. Exceptions to this are found only in the genealogy of the sons of Ham, in Genesis chapter 10, and in the copy of that genealogy which is repeated in 1 Chronicles chapter 1, where the personal name Kush is properly transliterated as Cush. This is a cause of confusion, because the Cush of Genesis chapter 10 was certainly the patriarch of the tribe of Cush which had inhabited Mesopotamia and parts of the adjacent land to the west which had later become known as Arabia. Cush also inhabited parts of the lands of east of the Tigris River which eventually became part of later Persia. However in modern times the word Ethiopia is only associated with the land to the south of Egypt in Africa.

Doing this, the King James translators had only followed the same convention which had been used in the much earlier Greek Septuagint translation of Scripture. There, in the genealogies found in Genesis chapter 10 and in 1 Chronicles chapter 1 the name was rendered as Χους or Chous in Greek. But everywhere else in the Septuagint, the name is rendered with some form of the word Αἰθιοπία or Ethiopia. Interestingly, the Greek word χοῦς is a common noun which was either a unit of measure, or it was used to describe dust or soil

A Commentary on Isaiah, Part 18: The Burdens of Captivity

Isaiah 18:1 - 19:25

A Commentary on Isaiah, Part 18: The Burdens of Captivity

In our most recent commentaries for Isaiah, presenting chapters 16 and 17 we had discussed the fact that the burdens which the prophet had for Moab and Damascus had actually addressed the Israelites who were settled in the ancient lands of Moab and Damascus. Then as we had progressed through each of these burdens, it had become more and more apparent that they had actually been for Israelites. 

For example, in Isaiah chapter 16 where there is a promise of mercy, we read: “5 And in mercy shall the throne be established: and he shall sit upon it in truth in the tabernacle of David, judging, and seeking judgment, and hasting righteousness”, and all of the cities of Moab which had been named in that chapter were cities in Moab that had been occupied by the children of Israel from the days of Moses and Joshua, for roughly 700 years. 

Then, in chapter 17, in verse 10 we read in part: “10 Because thou hast forgotten the God of thy salvation, and hast not been mindful of the rock of thy strength, therefore shalt thou plant pleasant plants, and shalt set it with strange slips”, and it is clear that since Yahweh was the God of Israel and was only known by Israel in that sense, the words of the prophet had addressed Israelites in Damascus, and not merely Syrians who never knew Yahweh so that they could have forgotten Him. 

Likewise it shall be here, in Isaiah chapter 18, that the words of the prophet are addressing at least a portion of the Israelites in captivity, and in chapter 19, while Egypt is a subject of the Burden of Egypt prophecy in the immediate sense of the prophet, which is the near vision, in the far vision Egypt stands an allegory for the captivity of Israel, and a portion of Israel is being addressed as Egypt. 

What if Christianity is not meant for the whole world?

William Finck on Jerm Warfare, January 11th, 2025

This interview of William Finck by Jerm of Jerm Warfare was pre-recorded and published on January 11th, 2025 at jermwarfare.com Hopefully I will have the pleasure of speaking with Jerm again in the near future, as we really only scratched the surface here. 

The audio and video versions of the podcast presented here are roughly the same. 

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Topical Discussions with Bertrand Comparet, January, 2025

Topical Discussions with Bertrand Comparet, January, 2025

Here I am going to present and critique a pair of rather short Bertrand Comparet sermons, the first titled The Kingdom of Heaven or in Heaven, and the second, The Miracle of the Origin of Our Race. I am taking this break from our Isaiah commentary mostly because I have still been sick from the cold which has encumbered me from last Thursday. Even with that, on Tuesday morning I recorded a session with a gentleman in South Africa who has a website and podcast titled Jerm Warfare, which is actually a play on his given name. Yesterday I was hoping that he would be able to publish that in time for me to play it this evening, but he has not yet had the chance to do so. Therefore I will post that at Christogenea when it is available, and I will not leave it for next Friday night, by which time I hope to return to Isaiah. Yahweh willing, I should be making more appearances on that program in the near future, to further discuss our Christian Identity profession. 

As with nearly all of our Bertrand Comparet sermons, this one was transcribed by Jeanne Snyder and later digitized for internet publication by Clifton Emahiser, where he included many of his own notes. Something I do not usually mention is that copies of Jeanne’s transcription had been sold for many years by Kingdom Identity Ministries in Harrison Arkansas, and Clifton had also obtained copies and resold them to prisoners and to others on his mailing list who wanted one. I long ago gave away my own copy to a prisoner, but I have one of Clifton’s copies here. Perhaps I will take a photograph and post it along with this presentation. Because we are working with Clifton’s digitized copies here, we will also include his notes.

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Book of Comparet Sermons by Jeanne Snyder

The White Man's Burden - Rudyard Kipling

This poem was written in 1899, in relation to the taking of the Philippine Islands by the United States in the Spanish-Amercian War.  Kipling certainly knew what the outcome would be, that Americans would suffer the loss of many of her own in their efforts to help civilize the Philippines, where in the end, the natives would despise the Americans regardless.  The poem is relevant to any non-White nation which Whites have tried to help, regardless of where they are. 

A Commentary on Isaiah, Part 17: The Burden of Damascus

Isaiah 17:1-14

A Commentary on Isaiah, Part 17: The Burden of Damascus

As we hope to have demonstrated discussing the Burden of Moab and Isaiah chapters 15 and 16, the prophecy actually concerns the children of Israel who had dwelt in the land of Moab, the northern portion of the original land of Moab which the Moabites had first lost to the Amorites, and which the children of Israel had later taken for themselves in the days of Moses. This is because all of the cities mentioned in the prophesy were in the lands which were occupied by the tribes of Reuben and Gad, with the possible exceptions of Ar and Kir. However the children of Israel had long held the Moabites themselves as a subject state, and it is plausible that Israelites had also dwelt in those places, after an occupation of nearly 300 years from the time of David. But it is also possible that since Ar and Kir are generic terms, they very likely also applied to Israelite cities in other ways. For example, the Ar mentioned in the opening verses of Isaiah chapter 15 is very likely a reference to the city Aroer found on the banks of the river Arnon, a town of Reuben which is mentioned in Joshua chapter 13. While the name Ar simply means city, Aroer means ruins, so it could also be a pejorative for any city. It is used as a pejorative here in a different context in Isaiah chapter 17.

As a digression, this interpretation of the use of the term Moab, which is fully substantiated in Isaiah chapters 15 and 16, also supports our interpretation of the Book of Ruth, and our assertion which is based on several points of evidence within that book, that Ruth was an Israelite in Moab, who was only called a Moabite because of the circumstances of her geographic origin. So if the tribes of Reuben and Gad were called Moab here by the prophet, for reason that they were Israelites dwelling in Moab, then Ruth was also an Israelite dwelling in Moab, as the internal evidence suggests. Certainly Boaz, a pious man, and the elders of Israel with him, portrayed as having been pious men, were also all described as having upheld the law of Moses, so it is not just to imagine that they would transgress that same law of Moses by bringing a racial Moabitess into the congregation, which is contrary to the law. One law cannot force a man to transgress another.

European Fellowship Forum, December 2024

The scope of the purpose of Christ for Israel and also in regard to the wider Adamic race. Some discussion of Mongols, Turks and Arabs and the destruction of Byzantine Europe. The myth of Mansa Musa as a negro. Historical revisionism in pop culture seeks to portray historical figures as negros to facilitate the elevation of negros in society today. Politics in America, the failure of Conservatives to understand the men they vote to lead them. Jews in rural American society. Jewish gaslighting of Christians for 1,800 years, value of the authority of the so-called Church Fathers, Plato and the Church Fathers. Jews as leaders of White nationalist or right-wing dissident groups. Feminism is older than we think, as it can be found even among 16th British Puritans.

Trump backing off on campaign promises, no mass deportations of illegal immigrants. The Magdeburg Christmas Market incident and German sentiments in its aftermath. The role of Yahweh God in the lives and trials of men. European phenotypes and some of the folly of Nordicists among White nationalists. True love in the eyes of God, and the happiness which it brings to those who follow it. The invisible costs of black crime and how Whites always pay for it. The safest States are the Whitest States. The acceptance of fornicators and other sinners even within one’s own family, and the divisions which sin causes among Christians and their families. Dealing with “normies”, those Whites who remain blind in the face of modern trials an current events, is a subject throughout the discussion.

And more! Thanks to all who participated.

New Version July 5th! A Handbook Against Heresies for Identity Christians

A friend has created a Christian Identity: Handbook Against Heresies which seeks to compile and explain from Scripture a collection of basic Christian concepts which is meant to be a quick witness to help address and combat basic heresies and misunderstandings. This may also serve as a good primer for those wanting an overview of our general Christian Identity professions.
 

The Handbook was updated and a new copy posted July 5th, 2024. We expect this to happen periodically.

Download the PDF handbook here. There is also a clean version formatted for printing without any underlined cross-references and no highlighting. Another version without highlighting removes all background color from the text, but it has underlined cross-references. here you may also download the clean version, the version without highlighting, or now for a combined version which contains both highlighted and clean copies of the text.

Help Support Christogenea

These past few years, and the past few months especially, Christogenea has been cut off from most of its sources of funding. CashApp has cancelled us. We are currently searching for another new credit card processor as we have already been cancelled by cornerstone.cc, who has been rejecting payments for the past week. Cornerstone has not given us any explanation although we have requested one. We know the explanation already.  

If you appreciate our work, please remember that it is not "free" to produce or to keep freely available. Please help support Christogenea and keep us working!

Aside from 15 separate websites, a chat and 6 radio streams, Christogenea freely hosts over two dozen unrelated Christian Identity or Christian Nationalist websites, and incurs online expenses of over $1200 each month, not including the funding we need to produce our studies and other content

The Scorpion and the Frog, from Aesop's Fables

A scorpion and a frog meet on the bank of a stream and the scorpion asks the frog to carry him across on its back. The frog asks, "How do I know you won't sting me?" The scorpion says, "Because if I do, I will die too."

The frog is satisfied, and they set out, but in midstream, the scorpion stings the frog. The frog feels the onset of paralysis and starts to sink, knowing they both will drown, but has just enough time to gasp "Why?"

Replies the scorpion: "Its my nature..."

Never expect anyone to act contrary to their nature.

Addendum: The Wisdom of Solomon - An English Translation by William Finck

 

A completely new translation by William Finck of Christogenea.org, based on the text of the Rahlfs-Hanhart Septuaginta, but not necessarily following the punctuation of that edition. Download the PDF here. There is also a navigable chapter-by-chapter Greek-English Interlinear Version.

The Wisdom of Solomon is a profound and inspired work of literature, which, with all certainty, should have been included in the canonical Scriptures alongside the other works of Solomon, regardless of the fact that there is no extant Hebrew manuscript. The work is found in early lists of church canon, such as the Muratorian Canon, and it was included alongside the other Biblical books of wisdom in the Old Testament in the 4th century Codices Sinaiticus (א) and Vaticanus (B) and in the 5th century Codex Alexandrinus (A). While there have been contrary claims, for example at the Israeli website deadseascrolls.org, no supporting evidence has been presented, and therefore the work has evidently not been found among the Dead Sea Scrolls. However we must wonder if those examining the Scrolls would even recognize it, since there is no known Hebrew text against which to reference any possible fragments.

Passages from the Wisdom of Solomon were alluded to by Paul of Tarsus, and had obviously been an influence on him in his writings. For example, the “whole armor of God” analogy is very close to a description of the wrath of God found here in Wisdom chapter 5. In Romans chapter 8, Paul had used the term for creation in the same fashion as it was described in Wisdom chapter 19, in verse 6. Yet Wisdom also presages many of the illustrations which Yahshua Christ had employed in various of His parables in the Gospel, especially where Solomon spoke of races of men and their generations as trees and branches.

Of course, while we cannot imagine that Christ was inspired by Wisdom, His use of so many similar allegories in the same contexts certainly elucidates the fact that Solomon was inspired by Him. So in Wisdom we find rebukes of the lawless, the godless concept that “might is right”, the wandering of the impious into the corruption of their seed through miscegenation, and the fact that bad trees cannot produce good fruit, along with an exposition of some of the beginnings of idolatry. Finally, there is an analogy portraying the world of the wicked and of sin as Egypt and Sodom, much like the Revelation also attests, and the reordering of the creation of God in the organization of the children of Israel, which is how the history of the children of Israel had begun, and how Revelation also concludes. The Wisdom of Solomon is indeed a masterpiece of Christian theology, and a philosophical bridge between the Old and New Testaments which no true Christian should be without.

Christogenea Voice Chat Server

While we do not announce it publicly very often, at the Christogenea Voice Chat server there is a Bible Study and Discussion every Wednesday evening at 8:00 PM US Eastern time, and William Finck is often there chatting with friends after the Friday night podcasts. It is also an occasional venue for Open Forum programs. the connection instructions are found at Christogenea.net/connect.

For some time now, we have recorded the pertinent parts, at least, of the Wednseday Night Bible Studies and the ARCHIVES are posted at our Media site.

Sven Longshanks Jailed by Judge who lets Baby Rapers Off the Hook

Our friend Sven Longshanks was given a two-and-a-half year prison sentence yesterday in a Welsh courtroom, for expressing unpopular but truthful opinions in as many as ten different podcasts which were published on the internet at least several years ago. The government’s claim was that Sven was attempting to “incite racial hatred”, something which is only treated as a crime when the accusation may be made against people who oppose certain government policies which are openly hostile to White Europeans. From his initial arrest, Sven was forbidden to speak about the case, so we do not even know precisely which podcasts it was for which he had been charged, however so far as we know, none of them were from Christogenea. The supposedly offensive podcasts were all from Sven’s Radio Albion website. 

See https://www.givesendgo.com/supportsven

There is no “freedom of speech” in the United Kingdom, or anywhere in Europe, so a man can go to prison merely for expressing thoughts or opinions about history or society with which the government may disagree, without any consideration as to whether those thoughts or opinions have any actual basis in fact. In this respect, Sven’s case is a perfect example of how the government treats White Europeans who disagree with the diversity agenda far worse than non-White immigrants who commit actual crimes. The judge in Sven’s case, whose name is Huw Rees [which can probably be Anglicized to Hugh Reese], is himself a personification of that fact.

The Latin word GENTILIS in 1927 Junior Classic Dictionaries

Here we have several images from the Junior Classic Latin Dictionary. In his later papers, after he had found this definition, Clifton Emahiser cited this lexicon in relation to the meaning of the Latin word gentilis, which is "of the same clan or race", and how that true meaning of the word may affect one's view of Scripture, since with that meaning the truth of the nature of the covenants of God is revealed.

The word gentilis is the Latin word that Jerome had employed to represent the Greek word ἔθνος, or nation, in his Latin Vulgate, and that is the underlying word where the King James Version has gentile or gentiles in the New Testament. Jerome may have used any one of several other more general Latin words which may mean nation, but he purposely selected this more specific term. 
 

The word gentilis never meant "non-Jew" to any Roman!

Christian Identity: What Difference Does it Make?

Christian Identity: What Difference Does it Make?

It is no mistake that 2000 years ago, Christianity spread and was accepted by tribes of White Europeans as they encountered it. It is no mistake that for the last 1500 years Europe has been predominantly Christian. Christianity had spread not only to both Greece and Rome, but also to Britain and other points in Europe as early as the middle of the first century. Tribes in Gaul were converting to Christianity in the second century. By the third century, if not sooner, Germanic tribes of the Goths and Alans had accepted Christianity. All of this was long before the official acceptance of Christianity began with Constantine the Great, the Edict of Toleration and the Council of Nicaea.

To mock Christianity today is to mock a hundred generations of our ancestors. People who mock Christianity think they know something better about our past than their own ancestors, the people who actually lived in those times many centuries ago. The truth is that the people who mock Christianity know little-to-nothing about the world of the past and the circumstances under which their ancestors ultimately accepted Christianity.

There are many incongruities in the perception of the people who mock Christianity today. On one hand they claim that it is a “cuck” religion, and on the other they complain that their ancestors were forced into Christianity by Christians. So they admit that their own ancestors were weaker than the “cucks” they despise. On one hand they claim that Christianity is an effeminate religion, and a Jewish religion, but then they complain that their ancestors were forced into it by Christians. So they admit that their ancestors were weaker than effeminates and Jews. All the while, they proclaim the “might is right” mantra of their own neo-paganism, while professing that their weak ancestors, forced to subject to Christianity, were somehow treated unfairly! Those who mock Christianity are simply too stupid to realize all of these cognitive disconnects, and there are many more that we won’t get into here. We already presented them here a few years ago, in two podcasts titled White Nationalist Cognitive Dissonance.

Classics Corner

Here we will periodically feature one or more of our older program episodes. Sometimes they will be pertinent to other events at Christogenea.


The alien hordes currently pouring into Europe, and also into America and other White nations, are fulfilling Biblical prophesies made many centuries ago. The proof is in a history which few now know, because Classical literature is irrelevant to modern churchmen, and the Bible is alien to classicists. Interpretations of archaeological discovery are seen through a Jewish worldview, and that worldview is also based on falsehoods. But when we come to love the truth of our God, we can no longer be blinded by the satanic Jews.

 

The Immigration Problem and Biblical Prophecy - 2011-11-05

Download podcast.

No Safe Haven: Stripped Bare and Naked - 2013-08-16

Download podcast.

New to Christogenea? Start Listening Here...

This is a series of four podcasts which William Finck pre-recorded in June of 2016 for the Weekend Report.

It is our hope that these recordings provide a good overall portrait of the Christian Identity worldview: what we believe about our origins, and what we perceive of our destiny.

Beginnings and Ends, Part 1

Beginnings and Ends, Part 2

Beginnings and Ends, Part 3

Beginnings and Ends, Part 4