- Christogenea Saturdays
TruthVid's 100 Proofs that the Israelites were White, Part 20
This is our fifth discussion of point 42 in TruthVid’s 100 Proofs that the Israelites were White. Once again, we have already explained that this review of the meanings of certain words does not explicitly prove the race of the Israelites. But understanding the true meanings of many Biblical terms does help to prove that word meanings were obfuscated by the churches so as to distort the many other evidences that the message of Christ and His apostles and prophets is solely intended for White Europeans.
42 continued) Major word mistranslations or misunderstandings that occur repeatedly throughout the Bible.
Satan and the Devil
The word satan is a common Hebrew word which was used in the New Testament in a particular manner, and therefore in order to properly understand what it means we must examine its use and meaning in Old Testament Hebrew. In many passages, it is clear that a satan is only an opponent or adversary, and in many different contexts the word was applied to men. For example, David was called a satan or adversary to the Philistines in 1 Samuel 29:4, and Hadad the Edomite was called a satan, or adversary, to Solomon in 1 Kings 11:14. Rezon the son of Eliadah was also a satan or adversary to Israel in the days of Solomon, in 1 Kings 11:25. From the perspective of men, even an angel of Yahweh was an adversary, or satan to Balaam in Numbers 22:22. Then in the same context later in the chapter, at 22:32, the same word, satan, is a verb translated as withstand.
But not all opponents or adversaries are also capital ‘s’ Satans, even while there are capital ‘s’ satans. Grammatically, one difference between Satan, with a capital ‘s’, denoting a particular Satan for which reason we prefer to translate it as Satan in that manner, and an adversary who may be just about anyone at one point in time or another, is in what is called a Substantive. A Substantive is a word or group of words which are not typically nouns, but are employed as nouns in a given context. In Hebrew or Greek Substantives are quite common. Combined with a definite article, the noun is used to represent a particular entity, and not just any one of an entity which fits the description in the definition of the noun. In language, when the definite article accompanies a noun or Substantive, it indicates that the subject referred to by the noun has already been mentioned, or is common knowledge, or is about to be defined.
So a man may refer to any man, but the man is a particular man and his identity is determined by the context in which references to him appear. For example, in Genesis chapter 1 where the Hebrew reads adam it is usually translated as man. But where it says eth-ha-adam in Genesis chapter 2 it is properly the name of a particular man, which is Adam with a capital ‘a’. The phrase eth-ha-adam is a Substantive, a group of words of which none may even be nouns by themselves, but which are used as a noun, and often, as in the case of eth-ha-adam, a proper noun. In this example the word adam by itself is a noun, but eth-ha-adam is a proper noun referring to a particular adam.
In Scripture, in Matthew 16:23 or Mark 8:33, we see that Yahshua Christ referred to Peter as “Satan”, as the King James Version has a capital ‘s’. But there is no definite article in the text which accompanies the word for satan in those verses. Christ had told Peter something which was going to happen to Himself, and had attested that it was the will of God, yet Peter expressed opposition to that, so Christ called him an adversary for that reason. But that does not make Peter himself a capital ‘s’ Satan. The failure of the traditional translations to distinguish this use of the term satan is the cause of much confusion.
There is a particular satan in the Scriptures which does merit the capital ‘s’. But that Satan is not necessarily a ghost, or a supernatural spirit, or a power in heaven which is competing with the power of God. There are few Old Testament references to Satan by that name, although there certainly is a Satanic entity in the Old Testament. But in order to understand what that entity really is, we must first locate it in the New Testament, as it is revealed by Christ.
The start of this endeavor is found in Matthew chapter 13, where there is a profession that Christ had come to reveal “things which have been kept secret from the foundation of the world.” So these things would not be found in the Old Testament, or they would not have been kept secret. Then immediately after that profession, Christ is asked by His disciples to explain the “parable of the tares of the field.” the subsequent explanation is not a parable in itself, or Christ would not have done what His disciples had asked, which was to explain the parable.
So we read: “37 He answered and said unto them, He that soweth the good seed is the Son of man; 38 The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one; 39 The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. 40 As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. 41 The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; 42 And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth. 43 Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear.”
The denominational Christians generally insist that the sowing is the gospel, but that is not what Christ had said here. When He spoke these words, the gospel had not yet been announced to the world. Speaking of the seed, He used the present tense of both the good and the bad, so they already existed. Then speaking of the tares, He said “enemy that sowed them is the devil” and we see a past tense verb, so they were already sown among the wheat. He is not describing people with bad beliefs. Rather, He is describing good and bad races of people.
The next passage to reference in order to prove this is found in Revelation chapter 12. There we read in part: “7 And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, 8 And prevailed not; neither was their place found any more in heaven. 9 And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.” Because the Revelation is a multifaceted prophecy, there are several aspects of this passage to discuss.
First, the great dragon, Devil and Satan described here is equated with “that old serpent”, which must be a reference to Genesis chapter 3. So this must in turn be describing something which happened even before the events which are described in Genesis 3, and it explains the presence of a rational, cognitive serpent in the account of the creation of Adam in the Garden of God. But then, the individual who sought to kill the Christ child is also described here, and that can only describe Herod the Great. However Herod was an Edomite, and understanding the nature of the Edomites we can see how Herod is representative of this entity. Then this Satan is referred to as “the accuser of our brethren”, and that is also the role which an individual called Devil and Satan played in the Book of Job, in the second temple at the time of Zechariah, and among the rulers of Judaea during the ministry of Christ. Then we see in Revelation chapter 12 that after failing to destroy the Christ child, the dragon would go on to make war with the remnant of the seed of the woman. The woman, having twelve stars, represents both the Eve of Genesis and the children of Israel as the bride of Yahweh. The words dragon, devil and serpent are used throughout the end of this chapter to describe this entity, which is a collective entity and therefore represents a race of people. They are also the tares of the field in the parable of Matthew chapter 13.
In 2 Thessalonians chapter 2 Paul of Tarsus describes a Satan sitting in the temple of God pretending to be God, and he uses verbs of the present tense on every occasion in that description. In Romans chapter 16, Paul told his readers that Yahweh would crush Satan under their feet shortly, and 13 years after he wrote those words the Romans destroyed that temple in Jerusalem which Paul had described to the Thessalonians. In 1 Peter chapter 5 the apostle warned “8 Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour.” Then in 1 John chapter 4 that apostle also warned: “1 Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.” Jude and Peter in their epistle describe these same entities as intruders into the body of Christ, as spots in Christian feasts of charity, and evil beasts made to be destroyed. So Peter’s devils walk about like lions in pursuit of men, and the spirits of John’s warning are also false prophets, who are out in the world. In John chapter 6, Christ told his disciples “70… Have not I chosen you twelve, and one of you is a devil?” The apostle John then explains that “71 He spake of Judas Iscariot the son of Simon: for he it was that should betray him, being one of the twelve.” So we see that Judas, being a man, was also a devil, in spite of the fact that Christ had no accusation that Judas had actually done anything wrong.
Similarly, one word which is translated as devil, διάβολος, is accuser, and by implication it means a false accuser. But in Revelation chapter 12 the Satanic entity is described as “the accuser of our brethren” using a different Greek word, κατηγορέω, which is to accuse, and then διάβολος is translated as Devil with a capital ‘d’. This is because the word, which is basically an adjective, when used as a Substantive and accompanied with a definite article becomes a noun, and a proper noun which refers to a particular accuser, therein defined as “that old serpent”, the “great dragon”, Satan, and as a leader of a rebellion against God which must have taken place before the creation of Adam. These things being kept secret from the foundation of the world, they were not made known to men until the Gospel and Revelation of Yahshua Christ.
So in Genesis chapters 3 and 6 we see race-mixing events for which men were punished, and these events also describe the sowing of the tares in the field. Therefore the tares are from the children of Cain and from the Nephilim of those same chapters. This is further proven in John chapter 8 where Christ had told His adversaries that “44 Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him.” Only Cain was a “murderer from the beginning” and being a devil, he spawned a race of devils.
Now this in turn leads to a discussion of:
Nephilim and Giants
We see this term nephilim translated as giants in Genesis chapter 6 where it says “4 There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown.” Once we understand that the word nephilim means fallen ones, as it is derived from a verb of similar meaning, and as Gesenius admitted that the oldest Hebrew interpreters understood the word to have that meaning, we can comprehend the fact that the fallen ones of Genesis chapter 6 are indeed the rebellious angels of Revelation chapter 12! Once again, nephilim being a plural form of nephil, the definition of the noun nephil, Strong’s # 5303, cannot be disconnected in meaning to the verb which is of the same exact Hebrew spelling, naphal, Strong’s # 5307.
While many of them were apparently great of stature, words describing the Rephaim and the Anakim are sometimes translated as giants, but those names are actually only family names from certain of the Nephilim, or fallen ones, as we learn in Numbers 13:33 and Deuteronomy 2:11, for examples.
Numbers 13:33 And there we saw the giants (nephilim), the sons of Anak, which come of the giants (nephilim): and we were in our own sight as grasshoppers, and so we were in their sight.
Deuteronomy 2:10 The Emims dwelt therein in times past, a people great, and many, and tall, as the Anakims; 11 Which also were accounted giants (rephaim), as the Anakims; but the Moabites call them Emims.
In ancient inscriptions we find that these Nephilim lived throughout Mesopotamia as well as Palestine, and kings such as Gilgamesh practised the so-called “right of the first night” (Droit du seigneur), was also a supposed legal right later in history, in medieval Europe, where nobles or feudal lords asserted the authority to have sexual relations with subordinate women, especially on their wedding nights. This is mentioned in the ancient Sumerian Epic of Gilgamesh. Og of Bashan, Goliath and his brethren, and other such Nephilim appear throughout Scripture. Through such corrupted practices, they certainly must have been able to sow many tares among the wheat among the pagan nations. In Genesis chapter 15 we see that they were mingled with Canaanites, Kenites and other tribes which had not originated with Adam or Noah.
Returning to the subject of Satan and the Devil, we must also understand that there are different words translated as devil in both Greek and Hebrew, and these words had drastically different meanings. That is because there are embodied devils, but there are also disembodied devils. Sometimes Christ is accused of “having a devil” and the word is demon, whereby it implies that He was possessed by an evil spirit being. But just as often, or perhaps even more often, as He said in John chapter 6 that one of his own disciples was a devil, the word διάβολος refers to an actual person. So now we shall discuss devils and demons, and then devils and satyrs.
Devils and Demons
In Greek there are two different words translated as devil in the King James Version of each Testament, both Old and New, and not distinguishing between these is also a cause for great confusion. One word we have already discussed, which is διάβολος and it is properly an accuser. But the other is something quite different, as it is a spirit-being, a which is a δαίμων, or more frequently in Scripture, we see the form of the word which is δαιμόνιον. The word δαίμων only appears in Scripture in the plural in Matthew 8:31, of the demons which were permitted to enter into the swine, causing them all to be drowned. To the pagan Greeks, the word δαιμόνιον referred to the divine power or divinity, but also to an inferior divine being. It was also used of a god or goddess, but according to Liddell & Scott, was more frequently used of the Divine power, opposed to θεός which denoted a god in person. But this is the pagan perspective, as the Greeks worshipped false gods, and in Scripture these demons are actually evil entities rather than beneficient spirits. The word δαίμων was also used, however, to refer generally to spiritual or semi-divine beings inferior to the gods, or to the genius or departed spirits of men, where departed spirits were perceived to become demons by the pagan Greeks.
So in the New Testament, wherever we see the word devil, we should check to see whether the devil being described is διάβολος, a person who is a devil, or a δαιμόνιον, a demon or evil spirit. In John chapter 8 Christ told His adversaries that they were of their father the διάβολος, and that is the sort of devil which was Cain.
Devils and Satyrs
In the Old Testament devils are also distinguished in as similar manner. Where the children of Israel were described as sacrificing to devils in Deuteronomy chapter 32, we read “17 They sacrificed unto devils, not to God; to gods whom they knew not, to new gods that came newly up, whom your fathers feared not.” That word for devils is shed, in the plural form shedim, Strong’s # 7700, and the text implies that they were thought to be gods where it speaks of them and says “to gods whom they knew not, to new gods that came newly up”. These devils are mentioned again in the 106th Psalm where we read: “37 Yea, they sacrificed their sons and their daughters unto devils, 38 And shed innocent blood, even the blood of their sons and of their daughters, whom they sacrificed unto the idols of Canaan: and the land was polluted with blood.” So we see that the shedim “devils” were spirits and idols.
In his epistle to the Colossians, in chapter 2, Paul referred to the “worshipping of angels” and he was referring to this same pagan practice of worshipping the spirits of the dead, in relation to worshipping these fallen angels as gods. In the Enoch literature there are prophetic statements alluding to the destruction of the spirits of bastards, the children of the watchers, or angels. All of these things relate to these same Nephilim, or fallen angels of the Revelation and Genesis.
However the Hebrew word shed may also referred to the spirits of the deceased, and is the likely source of the English word shade, which was used in that sense in classical English literature, especially in translations of the Greek classics. [During the podcast presentation of this material, Truthvids had asked if the verb, to shed, also came from this meaning. After examining the possibility, it is more likely that the English verb shed may come from the same Hebrew source but in a different sense, as the Hebrew word shed may also mean destruction, and is translated often in that manner in the King James Version of the Bible.]
But in Leviticus 17:7 there is a different word for devil, where we read: “7 And they shall no more offer their sacrifices unto devils, after whom they have gone a whoring.” The word for devils here is sa’iyr, or satyr, Strong’s # 8163, a word which also referred to a he-goat. Later, where it speaks of the idolatry of Jeroboam I in 2 Chronicles chapter 11 we read “15 And he ordained him priests for the high places, and for the devils, and for the calves which he had made.” The word for devil there is also satyr.
The word sa’iyr, Strong’s # 8163, is primarily an adjective meaning rough or hairy. Used as a noun, it referred to a he-goat, and also to a satyr or demon, according to the Brown-Driver-Briggs Hebrew lexicon. Strong’s says that this word is from # 8175 in his lexicon, which is the verb sa'ar that he defined rather insufficiently as to sweep or whirl away. The definition found in the Brown-Driver-Briggs lexicon is more complete. First, they say that it is to bristle, as with horror, or to shudder, or of a storm, to sweep or whirl away. But they also define it to mean of a storm, to be exceedingly tempestuous, or of a man, to storm against someone. On page 792 of Gesenius' original Hebrew lexicon he adds "to be fierce as a tempest". So the verb certainly carries with it the connotation of being rough. A related adjective, se’iyr, Strong’s # 8165, is defined generally as rough. It is not a coincidence that the Romans named their storm god Saturn, where we see another form of this same word.
To the ancient Greeks, satyrs were rough, hairy creatures depicted early on as being part ape and part man, but later as being part goat and part man. They lived on the outskirts or outside the borders of the general society, and they were described as being sexually insatiable and always engaging in decadence and imbibery, while forever attempting to seduce women with those same activities. They were the original “party animal”.
The connection between the Hebrew se’iyr and the Greek satyr is certain enough that the word was translated as satyr at Isaiah 13:21 where it is prophesying concerning ancient Babylon and we read “21 But wild beasts of the desert shall lie there; and their houses shall be full of doleful creatures; and owls shall dwell there, and satyrs shall dance there. 22 And the wild beasts of the islands shall cry in their desolate houses, and dragons in their pleasant palaces: and her time is near to come, and her days shall not be prolonged.”
Likewise, we read in Isaiah chapter 34, in a prophecy against Idumea, the land of Edom: “13 And thorns shall come up in her palaces, nettles and brambles in the fortresses thereof: and it shall be an habitation of dragons, and a court for owls. 14 The wild beasts of the desert shall also meet with the wild beasts of the island, and the satyr shall cry to his fellow; the screech owl also shall rest there, and find for herself a place of rest.” The word for screech owl is Lilith in Hebrew, which is the name of a female Babylonian demon, and therefore these creatures are not literal animals. The cult of Lilith must have been known to the prophets, as the Assyrian idol Tammuz is mentioned in Ezekiel chapter 8, being worshipped by Israelite women, and Tammuz is related to the cult of Lilith in Assyrian legends.
Other, non-Adamic races are never precisely described in Scripture, and instead, pejoratives are used to describe them. A clear example are the Zuzims, or roving creatures, as the word is interpreted, in Genesis chapter 14. There are several examples of words for beast which appear where the Scriptures are referring to men, and here we have wild beasts, satyrs, owls and dragons and all of these may also refer to people, characterized as doing things which people may do. The words of Christ in Luke chapter 10 make the connection from fallen angels to men described as serpents and scorpions: “17 And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name. 18 And he said unto them, I beheld Satan as lightning fall from heaven. 19 Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you. 20 Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven.”
So we have in the Old Testament devils, demons and satyrs, and these are all different entities, as devils and satyrs are physical beings, and sometimes devils are satyrs, while demons are spiritual beings. To think that all devils are ghosts, or evil spirits is to dismiss the fact that many of the actual people in this world are also devils, and should be treated likewise. But in the New Testament we also have devils and demons, and Christians should treat embodied devils just as they should treat evil spirits.
Salvation and Preservation
There is temporal salvation, and there is the eternal spirit of God within man, and they are two different aspects of life and creation which are confounded in Scripture. The following two passages are examples of temporal salvation:
Mark 13: “19 For in those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be. 20 And except that the Lord had shortened those days, no flesh should be saved: but for the elect's sake, whom he hath chosen, he hath shortened the days.”
Acts 16: “28 But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here. 29 Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas, 30 And brought them out, and said, Sirs, what must I do to be saved? 31 And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. 32 And they spake unto him the word of the Lord, and to all that were in his house. 33 And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway. 34 And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house.” Not having met the family of the jailer, how could Paul have known that they could all be “saved” by the denominational Christian definition of the word?
A faithful Christian obeys the commandments of the law, and in keeping the law he may expect to be preserved in this life. That is the meaning of the promise of the law in Leviticus 18: “5 Ye shall therefore keep my statutes, and my judgments: which if a man do, he shall live in them: I am the LORD.” It is also the meaning of the admonitions of Christ in John chapter 15: “10 If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love.” A man keeping the law, the members of his house would also have to keep the law, as the man is the head of the house. Only in that manner did Paul understand that if the jailer turned to Christ, then he and his whole house would be saved, or preserved, as Paul anticipated trials and destruction to come upon the Empire, which is spelled out in the prophets. Paul must have been familiar with the prophecies of Daniel which make that clear, and the early Christian writers in the centuries after Paul had certainly understood and wrote about that same thing, namely Irenaeus, Tertullian and Origen.
In contrast, the following passages are related to preservation of the spirit, demonstrating that preservation of the Spirit is not dependent upon a person’s behavior:
1 Corinthians 15: “51 Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, 52 In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.” To this we must compare Psalm 90:3: “3 Thou turnest man [enosh, singular] to destruction; and sayest, Return, ye children of men [Adam, singular].”
1 Corinthians chapter 3, Paul speaking of the works of men: “11 For other foundation can no man lay than that is laid, which is Jesus Christ. 12 Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; 13 Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is. 14 If any man's work abide which he hath built thereupon, he shall receive a reward. 15 If any man's work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire.”
1 Corinthians chapter 5, Paul speaking of a fornicator: “4 In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, 5 To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.”
If all sheep nations go into the kingdom of God and all goat nations (satyrs) are destined for the same lake of fire prepared for the devil and his angels, we must realize that salvation is preservation in this life, and the Spirit is eternal, an aspect of God’s creation of the Adamic man, so it is already saved in the day of Christ.
The Adamic man is subjected to vanity so that he may learn by it. This we first read in Ecclesiastes chapter 3, where Solomon notes that “10 I have seen the travail, which God hath given to the sons of men to be exercised in it.” But in the last chapter of Ecclesiastes we read Solomon’s conclusion: “13 Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man. 14 For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.”
This vanity, and the deliverance of man from vanity, is precisely what Paul of Tarsus had described in Romans chapter 8: “19 Indeed in earnest anticipation the creation awaits the revelation of the sons of Yahweh. 20 To transientness [or vanity] the creation was subjected not willingly, but on account of He who subjected it in expectation 21 that also the creation itself shall be liberated from the bondage of decay into the freedom of the honor of the children of Yahweh.” But we must examine the context of the rest of Romans chapter 8 to find that by saying creation, Paul referred to the Adamic creation, as opposed to other things which Yahweh had created. In the end all is vanity, except that there is indeed a God who shall judge the works of men. That was the lesson of Solomon, and that was the lesson of Paul, for which reason he also gives the same exhortation to keep the commandments of God. Every Adamic spirit was subjected to be tried in vanity by God Himself, and every Adamic spirit shall survive that vanity, or there is no point in the lesson.
Now each of these passages by themselves can be interpreted differently, but alternate interpretations will always create conflicts within Scripture. Once it is realized, as Solomon said in Wisdom chapter 2, that the Adamic man was created to be immortal, and that only one race is of Adam, then we realize that salvation is a racial phenomenon, as Paul had also explained in Romans chapter 5, and then we may properly sort out who are the sheep, who are the goats, why sheep and goats are nations, and not mere believers or unbelievers, why we need to be preserved in this life, and why we should not worrying about preservation in the next life, as we can do nothing to save ourselves. We keep the law because we love our God and our brethren.