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TruthVid's 100 Proofs that the Israelites were White, Part 13
Here we discuss # 37 of TruthVid’s 100 Proofs, which concerns the prophet Isaiah. William Finck’s prepared notes are found below.
The Christian faith was originally called catholic because it was received whole, meaning that both Old and New Testament Scriptures were recognized as the Word of God. The Roman Church later perverted the meaning of the term catholic and used it to describe the application, rather than the reception of the faith. The true faith in Christ must include a belief in both the Old and New Testaments.
The writings of the prophets were preserved because as men realized that their words were true, because short-term prophecies were fulfilled, their value was recognized and the fact that their words did indeed represent the Word of God was laid bare. If the short-term prophecies were fulfilled, then the long-term prophecies would also be fulfilled. Many of those prophecies were of Christ Himself, so when He came, He announced that He came to fulfill the words of the prophets.
But many of those prophecies also speak of reconciliation with Israel, and what Yahweh God would do with Israel in the future. If the apostles did not go to the twelve tribes Israel, then God is an utter failure. So the apostles went to Mesopotamia and Europe while professing that they were going to the twelve tribes of Israel. The Roman Catholic tales of apostles in non-White or marginally White places are all unfounded fables used to support early universalist inclusivity.
(37) Isaiah – Proof of Israel’s Destiny in Europe
The first 40 chapters of Isaiah are concerned with prophecies about Israel, Babylon, Assyria, and the other surrounding nations. Many interconnections with this prophecy and actual history prove that the Israelites were White, or more accurately, that they had helped to form the stock of what later became known as European or Caucasian.
Isaiah chapter 2 makes references to the ships of Tarshish which prove that the Israelites were still engaged in Mediterranean trade with Europe. Cross-reference Ezekiel chapters 27 and 28 and the lamentations over Tyre, and descriptions such as that of Dan and Javan traveling together in European trade with Tyre.
From Isaiah chapter 10 in a prophecy of the destruction of Assyria: “17 And the light of Israel shall be for a fire, and his Holy One for a flame: and it shall burn and devour his thorns and his briers in one day; 18 And shall consume the glory of his forest, and of his fruitful field, both soul and body: and they shall be as when a standard-bearer fainteth. 19 And the rest of the trees of his forest shall be few, that a child may write them. 20 And it shall come to pass in that day, that the remnant of Israel, and such as are escaped of the house of Jacob, shall no more again stay upon him that smote them; but shall stay upon the LORD, the Holy One of Israel, in truth.”
Then in Isaiah chapter 11 there are prophecies of the future of Israel after the destruction of Assyria: “10 And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Nations seek: and his rest shall be glorious. 11 And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. 12 And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. 13 The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. 14 But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them.”
In that same chapter, a reference to Israelites of both captivities: “16 And there shall be an highway for the remnant of his people, which shall be left, from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt.”
Nineveh fell in 612 BC, and the cities of Assyria were destroyed by a coalition of Persians, Medes, Babylonians, and the Khumri or Kimmerians who in some records are called Sakae or Scythians, which are all the same people. Many of the Kimmerians did not remain in Mesopotamia or Anatolia after that, but drove west through Phrygia and Lydia and sacked cities of the Greeks before crossing the Bosporus into ancient Thrace. These Kimmerians were the Khumri of the Assyrian inscriptions. There are no records of Jews taking a part in the destruction of Nineveh. The Scythians must be the Israelites of Isaiah’s prophecy, which also confirms the archaeology revealing the origin of the Khumri as well as the testimony of Josephus.
Then in Isaiah chapter 13 we read a prophecy about the coming destruction of Babylon: “4 The noise of a multitude in the mountains, like as of a great people; a tumultuous noise of the kingdoms of nations gathered together: the LORD of hosts mustereth the host of the battle. 5 They come from a far country, from the end of heaven, even the LORD, and the weapons of his indignation, to destroy the whole land…. 17 Behold, I will stir up the Medes against them, which shall not regard silver; and as for gold, they shall not delight in it.”
Many of the Khumri, or Israelites, were settled in “the cities of the Medes” by the Assyrians. As Assyrian power declined, in the later 7th and early 6th centuries BC, the Persians became subject to the Medes, but under Cyrus the situation was reversed, and the Persians became the dominant partner. But many of the former Israelites, called Khumri or Kimmeroi and also Sakae or Scythians, remained in Medea and Persia long enough to fight in the armies of the empire, to serve in the failed invasion of Greece, and eventually there arose a portion of them, the Parthians, who themselves came to dominate and rule the empire. These are the “Upper Barbarians” of the writings of Flavius Josephus, the “the ten tribes … beyond Euphrates … an immense multitude … not to be estimated by numbers.”
Then, in Isaiah chapter 14, we read: “1 For the LORD will have mercy on Jacob, and will yet choose Israel, and set them in their own land: and the strangers shall be joined with them, and they shall cleave to the house of Jacob. 2 And the people shall take them, and bring them to their place: and the house of Israel shall possess them in the land of the LORD for servants and handmaids: and they shall take them captives, whose captives they were; and they shall rule over their oppressors.” When the children of Israel were deported by the Assyrians, the Medes and Persians who were subject to them would have been part of their armies. So later, when the Khumri or Kimmeroi had migrated into Europe over the ensuing centuries, Diodorus Siculus explains that the Scythians had taken people of the Medes and Assyrians and forcibly replanted them on the Black Sea and along the Tanais River which feeds it from the north (Library of History, 2.43). So the Biblical prophecies, and especially those of Isaiah, put together with the Classical histories, describe the beginnings of the formation of modern Europe and the Germanic people, as well as the western Slavs since the Sarmatians are often identified with them.
Summary of prophesies in Isaiah chapters 15 though 40: 15: against Moab; 16: against Damascus; 18: beyond the rivers of Cush (Mesopotamia), a reference to Israel in captivity; 19: against Egypt; 20: against Egypt and Cush (Ethiopia); 21: against Babylon once again, mentioning Medes and Persians; Dumah (Ishmael) and Seir (Edom); 22: against the “valley of vision”, which is related to Judah and Jerusalem, Persians mentioned again; 23: against Tyre and the ships of Tarshish; 24: against the land in general, which would be emptied, spoiled and wasted; 27: against Leviathan the serpent, at the end of the chapter mentions the two captivities once again: “they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt ”; 28: woe to Ephraim (10 tribes); 29: woe to Ariel (Jerusalem); 30: Israel should not turn to help from Egypt against Assyrians; 34: wrath against all nations “for the controversy of Zion”, lands to be desolate habitations of dragons, satyrs, owls, wild beasts, which are pejoratives for people; 36: historical records of deportations by Assyrians; 37: Assyrians also come against Judah and Jerusalem; 39: Hezekiah becomes friendly with Babylon, and future Babylonian conquest of Judah is prophesied. 40: conclusion of first part of Isaiah in the comforting of Jerusalem in spite of the announcements made upon the city; and finally, the ultimate promises of redemption and reconciliation for Israel.
Many commentators claim that a later author wrote the second half of Isaiah, usually from chapter 41. The second part of Isaiah was certainly written by Isaiah, in spite of the many fools who doubt that the book was written by Isaiah. Both Christ and His apostles had often quoted from the last 25 chapters of Isaiah, and they asserted that the writer was indeed Isaiah, referring often to “Esaias the prophet” no matter which part of his book they had cited.
The real reason for the two markedly different portions of Isaiah is much plainer than assuming that there were two different prophets named Isaiah. In chapter 1 Isaiah professed that he had these prophesies “in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.” While there are various differences among the popular chronologies, this means that Isaiah started his prophesying some time before 739 BC, and was probably completed by about 698 BC, a period of at least 40 years. This is evidenced where he lived long enough to prophesy, witness and record the failure of the Assyrian siege of Jerusalem. He had to be finished by the time of the death of Hezekiah, or perhaps he would have been compelled to mention his successor. So the first portion of Isaiah’s work, through chapter 39, covers nearly that entire period up to and after the siege of Jerusalem which most likely ended around 701 BC.
Therefore, when Isaiah wrote the last 26 chapters of his prophecy, he had perhaps at least 3 more years to do so, since he must have been finished before Hezekiah died. Those chapters were written of Israel already in captivity, since the ten northern tribes and a large portion of the two tribes in Judah had already been taken into Assyrian captivity. Therefore Isaiah is not addressing Israel and Judah in Palestine, but rather, he is addressing them at their ultimate destination in the west, which itself serves as a prophecy.
But it was not only a prophecy of the destiny of Israel. It was also a prophecy of the coming of Christ, given from the perspective that it already happened even before it happened, where it says in Isaiah 41: “1 Keep silence before me, O islands; and let the people renew their strength: let them come near; then let them speak: let us come near together to judgment. 2 Who raised up the righteous man from the east, called him to his foot, gave the nations before him, and made him rule over kings? he gave them as the dust to his sword, and as driven stubble to his bow. 3 He pursued them, and passed safely; even by the way that he had not gone with his feet. 4 Who hath wrought and done it, calling the generations from the beginning? I the LORD, the first, and with the last; I am he.” Christ being called to come to His people from the East, Christianity was brought to Europe from the east, and the apostles traveled to the “lost sheep” of the twelve tribes from Palestine and to the north and west.
But how else do we know these islands are in the west? Because in Isaiah chapter 11, for example, it speaks of the Israelites and says “14 But they shall fly upon the shoulders of the Philistines toward the west”, however in the Septuagint it is ships and not shoulders. But much more explicitly, at the very end of Isaiah Yahweh God tells us exactly where He would send the Israelites of the Assyrian captivity: “18 For I know their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory. 19 And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Nations.”
All of those places can be identified, except perhaps for Pul. Tarshish is Tartessus on the Mediterranean coast of Spain, which was described by Herodotus in the 5th century BC to have been a mercantile seaport even before the Trojan War. Pul only appears elsewhere as the name of an Assyrian king. Commentators try to confuse it for Phut, a Hamitic tribe often associated with the Lubim, who were on the coast of North Africa before the Phoenicians. Lud are the Lydians of Anatolia and northern Italy, where they were called Etruscans in later history. Tubal was a Japhethite tribe originally on the Black Sea near the Caucasus Mountains, but later, along with Meshech, driven north through the Caucasus into what is now Russia. Finally, Javan are the Ionian Greeks of Attica (Athens) and western Anatolia, although they also had settlements on the Black Sea and in the Danube River valley, and Marseilles.
Within three hundred years after Isaiah wrote, the Kimmerians and Scythians began appearing in and over-running all of these places, in western Anatolia, all around the Black Sea, Greece, northern Italy and Spain. So we either imagine that half of Europe was overrun by negroes or by Arab-looking Jews some time after Isaiah had written these words, or we imagine that the Israelites were the Germanic Kimmerians and Scythians who were also called Sakae, whose migrations into Europe at this very time were recorded by the Greeks, and who were later called Galatae, and by the Romans, Gauls and Germans.