TruthVid's 100 Proofs that the Israelites were White, Part 43


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TruthVid's 100 Proofs that the Israelites were White, Part 43

In our last presentation in this series, we discussed the blessings and curses which were prophesied to come upon the children of Israel for their obedience or disobedience to their God, and how they help to establish that White Europeans are indeed the true Israelites of Scripture. Now in that same manner we shall discuss the blessings of Jacob and Moses upon the twelve tribes of Israel. Later, in subsequent proofs, we shall explain further how many of these blessings have been fulfilled.

55) The blessings for the twelve tribes in the words of Jacob and the song of Moses.

In Genesis chapter 48 there is a description of Joseph’s having visited his father Jacob upon receiving news that he was sick, and bringing his two sons with him, Ephraim and Manasseh. This was probably not an ordinary event, as Joseph was still living as an Egyptian and an officer in the government, and Jacob was living in the land given to him, in Goshen (which was also called Rameses), which is made evident in Genesis chapter 47.

So seeing his father, Jacob desires to bless the sons of Joseph. The outcome of this action is consistent with the fact that Reuben lost his rights as first-born son when he violated his father’s bed, and the privileges would be distributed among his brothers. One entitlement of the first born is a double portion of the inheritance (Deuteronomy 21:17), and with this blessing that privilege falls to Joseph. While Reuben was Jacob’s first-born and the oldest son of Leah, Joseph was the oldest son of Rachel. Apparently, from the Genesis account, all of Leah’s sons were born before Joseph, as well as those of the handmaidens, but Rachel was the preferred wife. In the ancient pagan world, usually the sons of a man’s preferred wife received the inheritance, or at least most of it, and the sons of other wives or concubines received little or nothing.

So Jacob blessed Joseph, where we read in Genesis chapter 48: “15 And he blessed Joseph, and said, God, before whom my fathers Abraham and Isaac did walk, the God which fed me all my life long unto this day, 16 The Angel which redeemed me from all evil, bless the lads; and let my name be named on them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth.” Then he blessed the two sons of Joseph, representing his having received the double-portion of the firstborn son. But he also made a reversal of their precedence, putting the younger ahead of the elder, and we read: “17 And when Joseph saw that his father laid his right hand upon the head of Ephraim, it displeased him: and he held up his father's hand, to remove it from Ephraim's head unto Manasseh's head. 18 And Joseph said unto his father, Not so, my father: for this is the firstborn; put thy right hand upon his head. 19 And his father refused, and said, I know it, my son, I know it: he also shall become a people, and he also shall be great: but truly his younger brother shall be greater than he, and his seed shall become a multitude of nations. 20 And he blessed them that day, saying, In thee shall Israel bless, saying, God make thee as Ephraim and as Manasseh: and he set Ephraim before Manasseh. 21 And Israel said unto Joseph, Behold, I die: but God shall be with you, and bring you again unto the land of your fathers. 22 Moreover I have given to thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow.”

So we see here that Manasseh is prophesied to become a great people, but that Ephraim would be even greater, and would become a multitude of nations. But before we discuss any of this in detail, we should probably first review and discuss the balance of the blessings upon these tribes. All of the twelve tribes were blessed by Jacob before he died, as it is recorded in Genesis chapter 49, so these blessings for Ephraim and Manasseh here are additions to those others, where Joseph is mentioned again. Then later, at the end of the life of Moses, he himself blessed the twelve tribes once again. The nature of these blessings describe the fate of the people of Israel which, when they are compared with later history, it is fully apparent that the blessings came to fruition, even if the fulfillment cannot be identified in detail in every way.

However we should also note that in ancient times, men took their words seriously, and if their words were just they believed that God would uphold them. We read this in the account of the prophet Samuel in 1 Samuel chapter 3: “19 And Samuel grew, and the LORD was with him, and did let none of his words fall to the ground.” So when men passed blessings upon their children, they took them seriously, and Jacob having had the promises of Abraham, and Moses having been the mediator of the Sinai Covenant between Yahweh God and Israel, these men believed that they had the authority to bless the tribes of Israel, and each did so before they died.

Seeing these blessings, it may be fitting to briefly recount the order of precedence of Jacob’s sons which is apparent from Genesis chapters 29 and 30, where there is an account of the order of birth of his children. So we begin with Leah: Reuben, Simeon, Levi, Judah. Next is Bilhah, Rachel’s handmaiden: Dan, Naphtali. Then there is Zilpah, Leah’s handmaiden: Gad, Asher. Now the account returns to Leah: Issachar, Zebulun, Dinah. Finally, there are the children of Rachel: Joseph, Benjamin. It is remotely possible that Jacob had other daughters while only Dinah was mentioned because certain events in her life were a factor in the inheritances of the sons.

Now we shall present in part the account of Jacob’s blessings to all twelve tribes, from Genesis chapter 49. Evidently this happened while Joseph was still present in Goshen, and Jacob died after giving these blessings, as Joseph is named in the aftermath events that are recorded in Genesis chapter 50. So we read, from chapter 49: “1 And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days. 2 Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father.”

First, before we make any interpretations, where we see the phrase “last days” the Hebrew word is 'achariyth (Strong’s # 319) and it actually means future. For that reason the apostles, referring to the Old Testament, even considered their own time to be the “last days” (Hebrews 1:2, 1 John 2:18). The denominational churches have made their own dogma from the term, imagining a future tribulation where the world is ruled by some superhuman antichrist. But the children of Israel have already long been in tribulation, and the world is currently being ruled over by antichrists, and the denominational churches are too ignorant to understand.

Now, there is a lot of conjecture among Christian Identity adherents, and especially the old British Israel variety, which imagines in various ways that each of the twelve tribes may somehow be identified with particular European nations. I must reject all of that as conjecture, and these prophecies themselves will prove some of those conjectures to be wrong. However certain of the Christian nations do indeed seem to have fulfilled some of these prophecies, and that we shall discuss later.

As for the blessings of Moses upon the twelve tribes, in the opening verse of Deuteronomy chapter 33, we read: “1 And this is the blessing, wherewith Moses the man of God blessed the children of Israel before his death.” Then in verses 4 and 5 we see how seriously Moses’ words were received, where it says: “4 Moses commanded us a law, even the inheritance of the congregation of Jacob. 5 And he was king in Jeshurun, when the heads of the people and the tribes of Israel were gathered together.”

Therefore presenting Jacob’s blessings for the twelve tribes here, we shall also present how Moses had blessed them. But Moses did not bless the tribes in the same order, giving them the same precedence as the order of their birth, as Jacob had done. So we will keep Jacob’s order from Genesis chapter 49 and skip around in Deuteronomy chapter 33 for the blessings of Moses.

Therefore, continuing with the words of Jacob: “3 Reuben, thou art my firstborn, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power: 4 Unstable as water, thou shalt not excel; because thou wentest up to thy father's bed; then defiledst thou it: he went up to my couch.”

So this is where Reuben is told explicitly that he would be passed over for the privileges of the first-born, who would expect to inherit a double portion, and also the position of family ruler and priest, which is a shadow of the Melchizedek priesthood which had been a custom in antiquity. That the family patriarch was ruler of the family is evident in Scripture, and the eldest son was also family priest. Once this is realized, the sacrifices of Cain and Abel are also better understood, because if Cain was Adam’s true eldest son, then Abel should not have been sacrificing.

But in Moses’ time, once the law was given at Sinai, Reuben had deserved to die for his offense against his father, as we see in Leviticus chapter 20: “11 And the man that lieth with his father's wife hath uncovered his father's nakedness: both of them shall surely be put to death; their blood shall be upon them.” So concerning Reuben we see an appeal for mercy in the words of Moses: “6 Let Reuben live, and not die; and let not his men be few.” As Paul had said in Romans chapter 5, before the law sin was not imputed, so Reuben was not executed for his crime.

Now continuing with Jacob’s words, next we read: “5 Simeon and Levi are brethren; instruments of cruelty are in their habitations. 6 O my soul, come not thou into their secret [this shows that Jacob was unaware of what transpired between Simeon and Levi]; unto their assembly, mine honour, be not thou united: for in their anger they slew a man, and in their selfwill they digged down a wall. 7 Cursed be their anger, for it was fierce; and their wrath, for it was cruel: I will divide them in Jacob, and scatter them in Israel.”

Some Christian Identity adherents claim that the descendants of Simeon are the Spanish, others claim Scotland, with or without Ireland, and yet others put them in Scandinavia. Often, there are obscure Biblical verses used to justify these identifications, but they are all grounded in conjecture. All of these associations are wrong, because here it says that both Simeon and Levi shall be divided in Jacob, and scattered in Israel. The cities of Simeon in the Old Kingdom were taken into Assyrian captivity in the time of Sennacherib, not long before 700 BC, along with all of the other survivors of the tribes of Israel except for a remnant of the people of Judah, Benjamin and Levi who held out in the siege of Jerusalem, and were later taken into Babylonian captivity.

That Levi acquired the priesthood in place of the firstborn we see, for example, in Numbers chapter 3: “40 And the LORD said unto Moses, Number all the firstborn of the males of the children of Israel from a month old and upward, and take the number of their names. 41 And thou shalt take the Levites for me (I am the LORD) instead of all the firstborn among the children of Israel; and the cattle of the Levites instead of all the firstlings among the cattle of the children of Israel.” This indicates that the family priesthood did belong to the firstborn, but that from this point in Israel it would instead belong to the tribe of Levi.

Jacob gave a brief description of what Simeon and Levi had done at Shechem as the reason for their having been scattered in Israel. While Jacob made no reference to the family priesthood, we see that is the method by which his words were fulfilled in reference to Levi. Then while it is only evident later, that Levi would gain the family priesthood, Simeon received none of the privileges of the firstborn which were forfeited by Reuben, having been passed over completely.

In the words of Moses, Judah was placed second after Reuben, and then Levi was blessed. But there is no blessing for Simeon in Deuteronomy chapter 33, in spite of the fact that Moses recognized Simeon’s inheritance in Israel earlier in the same book, as Simeon stood with those tribes given a portion on Mount Gerizim in order to bless the children of Israel in Deuteronomy chapter 27.

In the account of the events relating to their sister Dinah and what transpired at Shechem, the actions of Simeon and Levi are only very concisely described in Genesis chapter 34. So we do not have all the details, and that is manifest here in Genesis chapter 49 where in the blessings which Jacob had for them they were really not blessed at all. It is not until after the Exodus that it is evident that Levi would have the family priesthood, and that reward was made by Yahweh, not by Jacob. Moses not blessing Simeon here, he did bless Levi at length.

So perhaps Moses recognized that Yahweh knew something more than Jacob, [Jacob not knowing their secret] who did not really bless either Simeon or Levi, for which Yahweh awarded Levi a priesthood. In other words, by awarding Levi a priesthood, Moses seems to have taken that as an indication that Levi did deserve a blessing, even if Jacob did not give him one. But like Jacob, Simeon was not blessed by Moses and is not even mentioned in this chapter.

So we read Moses’ blessing for Levi: “8 And of Levi he said, Let thy Thummim and thy Urim be with thy holy one, whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah; 9 Who said unto his father and to his mother, I have not seen him; neither did he acknowledge his brethren, nor knew his own children: for they have observed thy word, and kept thy covenant. 10 They shall teach Jacob thy judgments, and Israel thy law: they shall put incense before thee, and whole burnt sacrifice upon thine altar. 11 Bless, LORD, his substance, and accept the work of his hands: smite through the loins of them that rise against him, and of them that hate him, that they rise not again.”

The Levites fulfilled their role as teachers of the Word of God, down through the time of the ministry of Christ, no matter how imperfectly, and how or even if they may be fulfilling that role today, we can only conjecture.

For verse 9 there are other interpretations that seem to be better. In the North American Standard Bible we read: “9 Who said of his father and his mother, ‘I did not consider them’; And he did not acknowledge his brothers, Nor did he regard his own sons, For they observed Thy word, And kept Thy covenant.” At the waters at Meribah the children of Israel had contended with Yahweh, and here Moses seems to be using that as a comparison, and commending Levi for putting God before his own family and choosing to keep the covenant. On the other hand, perhaps Moses had learned information about the events of Shechem that were never told to Jacob. Where in verse 9 he wrote “‘I did not consider them’; And he did not acknowledge his brothers,” it is evident that both statements refer to his brothers, and also describes some sort of testimony which he had made to his parents, in spite of Jacob’s having remained angry with him.

So while we cannot know why Simeon was excluded from these blessings entirely, and would only be scattered in Israel, perhaps Levi had done something good in his own role at Shechem, where he and Simeon are described as having avenged the rape of their sister Dinah, even if Jacob did not know or acknowledge it. The account explains that they had slaughtered all the men of the place after having convinced them to be circumcised. Then all of their other brothers are recorded as having looted the city, and Jacob was angry with Simeon and Levi, who had answered him, as it is recorded at the end of Genesis chapter 34: by asking “Should he deal with our sister as with an harlot?”

So Jacob was angered by what had happened at Shechem, even if his sons felt justified in their actions, and for that reason he did not bless either Simeon or Levi, but scattered them in Israel. However it is evident that Jacob did not have all the facts, as he said that he did want want his soul to “come… into their secret”. So Yahweh, who knows all things, awarded Levi with the priesthood in the place of the firstborn, and Levi must have done something good at Shechem, as Moses seems to describe in his blessing of the tribe.

Now moving on to Judah and once again continuing with Jacob’s words, we read: “8 Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father's children shall bow down before thee. 9 Judah is a lion's whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? 10 The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be.”

Moses’ blessing for Judah is brief: “7 And this is the blessing of Judah: and he said, Hear, LORD, the voice of Judah, and bring him unto his people: let his hands be sufficient for him; and be thou an help to him from his enemies.”

So here we see that Judah was selected by Jacob to be the family ruler in his place, and Judah received that honor in place of Reuben. Now the sceptre belongs to Christ, who is of Judah and who is also the legitimate heir of the throne of David. But kings from Judah ruled over the children of Israel in many places abroad in later history, and also in the ancient kingdom of Israel. Some of them are most likely ruling over the children of Israel today, although much of the blood of the European nobility seems to have been polluted through intermarriage with the Jews. The key of David certainly has fallen. This we should also discuss later, after we finish presenting these blessings.

Returning once again to Jacob: “13 Zebulun shall dwell at the haven of the sea; and he shall be for an haven of ships; and his border shall be unto Zidon.” So Zebulun would be a sea-faring tribe and possess harbors, but the land which Zebulun came to inherit and possess in the Judges and Kingdom periods was completely landlocked, so this prophecy must be looking forward into the future, as its fulfillment is not apparent in ancient Israel.

Continuing with Jacob: “14 Issachar is a strong ass couching down between two burdens: 15 And he saw that rest was good, and the land that it was pleasant; and bowed his shoulder to bear, and became a servant unto tribute.” While all the tribes of Israel became servants unto tribute at various times, in addition to the captivities in Egypt, Assyria and Babylon, many European tribes and nations of antiquity were also under tribute at various times.

Zebulun and Issachar being the youngest of the sons of Leah, Moses blessed them together: “18 And of Zebulun he said, Rejoice, Zebulun, in thy going out; and, Issachar, in thy tents. 19 They shall call the people unto the mountain; there they shall offer sacrifices of righteousness: for they shall suck of the abundance of the seas, and of treasures hid in the sand.” So as Zebulun was prophesied to be a sea-faring people in Jacob’s blessing, here also, and Issachar is added to that. As we shall present later on, in the next portions of these 100 proofs, these tribes were indeed sea-faring tribes almost as soon as they entered the Promised Land. There was never any sea-faring race in antiquity except for the White race. The indigenous races may have had small boats employed locally, but only Whites were truly sea-faring to the extent of making lengthy explorations, or regularly conveying large amounts of goods by sea.

Continuing with Jacob once again: “16 Dan shall judge his people, as one of the tribes of Israel. 17 Dan shall be a serpent by the way, an adder in the path, that biteth the horse heels, so that his rider shall fall backward. 18 I have waited for thy salvation, O LORD.”

In verse 18 in the Septuagint the translation much better fits the context where it continues the sentence in verse 17 having “waiting for the salvation of the Lord.” The New American Standard Bible agrees, although it reads the verse as a separate sentence which says “For Thy salvation I wait, O LORD.”

But where it says “Dan shall judge his people”, most Bible commentators, and especially those who are Identity Christians or British-Israel adherents, misinterpret the verse completely. Years ago, I read one such commentator who made the conjectural claim that since most modern judges were Irish, that means that the Irish are the tribe of Dan. This interpretation is childish, in my opinion, in spite of the fact that the tribe of Dan can be connected with the Irish, in part. That we shall also discuss later.

Where Jacob says “Dan shall judge his people”, while the kings or priests typically judged the people, this means that the tribe of Dan would have more autonomy than the other tribes, that they would tend to go on their own paths. Dan shall judge his people, rather than the tribe of Dan being judged by the others. We see the tendency of Dan to break away from the others at an early time in Palestine, where many of them had been dissatisfied with their inheritance among the tribes and in Judges chapter 18 it is told that many of them moved north and conquered the ancient city of Laish for themselves. As soon as they became established, they set up a pagan idol and a priest for the idol, where according to that same chapter, they remained until they were taken captive by the Assyrians. Dan has a much more extensive history apart from Israel which we shall also discuss later, in another of our proofs, as Jacob’s prophecy here also indicates that Dan would be both an explorer and a pirate.

The blessing of Moses for Dan is brief: “22 And of Dan he said, Dan is a lion's whelp: he shall leap from Bashan.” but perhaps this is a prophecy also, since after Moses’ death Dan’s inheritance was far south of Bashan, but where a portion of Dan had gone to Laish in the north, That would be in the ancient land of Bashan, and at least in part, Dan certainly did leap from there, as they were also a sea-faring tribe.

Continuing with Jacob once again: “19 Gad, a troop shall overcome him: but he shall overcome at the last. 20 Out of Asher his bread shall be fat, and he shall yield royal dainties. 21 Naphtali is a hind let loose: he giveth goodly words.” While these blessings, which are also prophecies, are vague, they do indicate that these tribes shall prosper in Israel.

Moses’ blessings for these three tribes, though not in the same exact order, were also given together, and were somewhat more lengthy: “20 And of Gad he said, Blessed be he that enlargeth Gad: he dwelleth as a lion, and teareth the arm with the crown of the head. 21 And he provided the first part for himself, because there, in a portion of the lawgiver, was he seated; and he came with the heads of the people, he executed the justice of the LORD, and his judgments with Israel. 23 And of Naphtali he said, O Naphtali, satisfied with favour, and full with the blessing of the LORD: possess thou the west and the south. 24 And of Asher he said, Let Asher be blessed with children; let him be acceptable to his brethren, and let him dip his foot in oil. 25 Thy shoes shall be iron and brass; and as thy days, so shall thy strength be.”

This indicates that Asher would be a war-like tribe, although there is no specific evidence of that trait in the historical books of the Old Kingdom. The tribe of Naphtali never possessed the West and the South during the time of the Old Kingdom. So these prophecies, as well as the blessings for Gad must have a future fulfillment elsewhere. It is also evident elsewhere, in the Septuagint, that Naphtali would also be a sea-faring people, where it is said that Naphtali would inherit the “walled cities of the Tyrians” and Tyre itself, which was in the territory of Asher, in addition to the land of their inheritance near the Sea of Galilee in the north of Palestine, but the words referring to Tyre are missing in the Masoretic Text. This also warrants further discussion, which we will offer later when we discuss the identity of the Phoenicians.

Now to move on again, where Jacob was much more precise and lengthy concerning Joseph, and says: “22 Joseph is a fruitful bough, even a fruitful bough by a well; whose branches run over the wall: 23 The archers have sorely grieved him, and shot at him, and hated him: 24 But his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob; (from thence is the shepherd, the stone of Israel:) 25 Even by the God of thy father, who shall help thee; and by the Almighty, who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts, and of the womb: 26 The blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head of Joseph, and on the crown of the head of him that was separate from his brethren.”

Where it describes Joseph as “a fruitful bough by a well; whose branches run over the wall”, this seems to agree with the blessings of his sons to become a great nation and a company of nations, that Joseph having branches running over the walls would not be contained to a single nation. Where it has a parenthetical remark and says “from thence is the shepherd, the stone of Israel”, the subject appears to be Jacob, and not Joseph. The clause may be translated “from whence is a shepherd, a stone of Israel”, where it is not necessarily a reference to Christ. More importantly, Jacob is passing the blessings he inherited on to Joseph, so Joseph shall be the foremost of the tribes in fulfillment of the blessings to Abraham, that his descendants would be a multitude of nations. This does not preclude the other tribes from being nations, but Joseph will be the most significant of them all. This also assures future conflict with Judah, as Judah would be the ruling tribe, and that conflict became manifest in the Old Testament.

Moses’ blessing for Joseph was also lengthy, and reflects how Jacob had blessed Joseph, where we read: “13 And of Joseph he said, Blessed of the LORD be his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath, 14 And for the precious fruits brought forth by the sun, and for the precious things put forth by the moon, 15 And for the chief things of the ancient mountains, and for the precious things of the lasting hills, 16 And for the precious things of the earth and fulness thereof, and for the good will of him that dwelt in the bush: let the blessing come upon the head of Joseph, and upon the top of the head of him that was separated from his brethren. 17 His glory is like the firstling of his bullock, and his horns are like the horns of unicorns: with them he shall push the people together to the ends of the earth: and they are the ten thousands of Ephraim, and they are the thousands of Manasseh.”

Finishing with Jacob’s blessing of the tribes: “27 Benjamin shall ravin as a wolf: in the morning he shall devour the prey, and at night he shall divide the spoil.” The word ravin means to catch and tear in pieces, in reference to prey. Now to read Moses’ blessing of Benjamin: “12 And of Benjamin he said, The beloved of the LORD shall dwell in safety by him; and the LORD shall cover him all the day long, and he shall dwell between his shoulders.” This may also be a prophecy, as Jerusalem was actually in the territory which was inherited by Benjamin, although it was on the border of Judah, so we may interpret the words in that manner, where it says “the LORD shall dwell in safety by him”, because the temple was technically in the land of Benjamin. Benjamin was located between Ephraim and Judah, the chiefest of the twelve tribes may be allegorical shoulders. Obviously, there may be more to the prophecy than that, but that part we can imagine to have had a fulfillment in Palestine, while Jacob’s blessing seems to have been fulfilled in later history.

Of course, any or all of these prophecies may have an ongoing fulfillment, even if today we cannot discern how they are being fulfilled.

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