TruthVid's 100 Proofs that the Israelites were White, Part 48


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TruthVid's 100 Proofs that the Israelites were White, Part 48, The Fulfillment of the blessings for Ephraim and Manasseh in the context of Isaiah 66:19

In our last presentation in this series, we discussed the blessings of Ephraim and Manasseh found in Genesis chapter 48, where Jacob had prophesied that they would become a great nation and a company of nations. While we explained that each of the twelve tribes were nations in their own right, Ephraim and Manasseh were the only two tribes explicitly blessed in this manner. Therefore we may justly expect those tribes to be manifest as nations in history beyond the other tribes. So while it is not necessary or even plausible to believe that the United States and Great Britain wholly represent these two tribes in the modern world, it is plausible that the development of these nations from certain of the Germanic peoples represents the fulfillment of this prophecy. But as these nations developed, it is evident that they were eventually joined by elements of the other tribes, while portions of them certainly also stayed behind in their previous European settlements.

60) A Great Nation and a Company of Nations, continued

We had ended our last presentation on this proof with some points of discussion that may not have been completed. So doing that, I had made an argument that the prophecy of Ephraim and Manasseh found in the blessings of Moses in Deuteronomy certainly seems to augment the blessings of Jacob for those tribes, and to further indicate a fulfillment in Britain and America, as the English people more than any other had established highly successful colonies around the world. That blessing says in part that the horns of Joseph, the tribe whose standard was evidently a bull, “shall push the people together to the ends of the earth”. The Dutch, French, Spaniards and Portuguese may have been formidable competitors of the English in colonial times, but the settlements which they managed to establish did not develop into nations as notable or powerful as those of the English, the chief of them being the United States, Australia, Canada, and New Zealand. But at the same time, it must be remarked that the blessing of Moses only says that the horns of Joseph shall push “the people”, not necessarily “his people”, so perhaps that means that Joseph would be instrumental in scattering all of Israel to the ends of the earth, along with Ephraim and Manasseh. The British also seem to have facilitated that circumstance beyond any of the other nations of Europe.

We had left off with our last presentation with a question, where it was asked whether Judah is found in Germany. In Isaiah chapter 11 there is a prophecy which indicates that Ephraim and Judah would be contrary to one another long after the time of the captivities, where we read in an apparent Messianic prophecy: “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 Gentiles [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.”

So here it is apparent, that in the captivities as the children of Israel are spread abroad, that Ephraim and Judah would be adversarial to one another. This may have manifested itself in one way in all of the early wars between the Germanic tribes and the Romans, and even earlier between the Dorian tribes of Greeks and the Romans. But there also must have been a large portion of Judah among the Scythians, since much of Judah was taken in the Assyrian deportations, and an identification of Judah with the tribe of Royal Scythians who were mentioned as early as Herodotus has always been enticing. Throughout more recent European history, for several centuries the English had been at war with the French, often with the Dutch, and in this past century especially with Germany.

While I doubt that the connection can be presented persuasively enough so as to constitute a proof of its own, there is a tribe of Europe which was in ancient times called the Iutae, a word very close in form to the Greek spellings of Judah, who are called Jutes in modern English. The peninsula on the coast of northern Germany which comprises the larger part of the land of Denmark today is called Jutland after them. They also occupied portions of Frisia to the west, which is a coastal region of parts of northwest Germany and the Netherlands. After the fall of Rome in the 4th century AD, many of the Jutes crossed from Jutland into Britain. Their numbers must have been significant, since in the 8th century Bede had written, in Book 1 of his Ecclesiastical History, that “Those who came over were of the three most powerful nations of Germany – Saxons, Angles, and Jutes. From the Jutes are descended the people of Kent, and of the Isle of Wight, and those also in the province of the West Saxons who are to this day called Jutes, seated opposite to the Isle of Wight.”

With this information, and knowing that there were many Angles, Saxons and Jutes remaining in Germany after the migrations into Britain, it is likely that there are elements of Ephraim, Manasseh and Judah, as well as the other tribes, in both England and its colonies as well as on the Continent. But at the same time, it is plausible that different tribal groups dominated each of these nations and motivated their actions at one time or another.

In our last presentation I had also mentioned the English confusion over the words Dutch and Deutsch. The word Deutsch is what the Germans collectively call themselves. But studying the meaning of the term, it becomes apparent that the Germanic people really do not even have a collective name, as German is only what Latin and later English speakers have called them. There may have been various tribes of Germans, but they were apparently all related. While some places in Germany may have retained the names of one tribe or another, in the Medieval period most of the original tribal distinctions seem to have been set aside, and they started referring to themselves and their neighbors simply as “the people”.

From the article on Germany found in Wikipedia: “Germans call themselves Deutsche (living in Deutschland). Deutsch is an adjective (Proto-Germanic *theudisk-) derived from Old High German thiota, [or] diota (Proto-Germanic *theudō) meaning "people", "nation", "folk". The word *theudō is cognate with Proto-Celtic *teutā, whence the Celtic tribal name Teuton, later anachronistically applied to the Germans. The term was first used to designate the popular language as opposed to the language used by the religious and secular rulers who used Latin.” Of course, we would contend that Wikipedia is confused over the presence of Kelts in Germany, who are mistakenly seen as having come into Germany from the West, while we can demonstrate that all Kelts originally came from the East. The Galatae were originally Germans, from Scythia, and were not native to Western Europe. Rather, as the Galatae and their Kimmerian cousins migrated westward from Scythia, they encountered peoples who had come at an earlier time by sea, who are sometimes called proto-Kelts. These were the descendants of Phoenicians and others who had long before arrived in the west of Europe by sea. They all had their origination primarily in ancient Israel.

Another passage in Isaiah supports our interpretation of Isaiah 11:13 which says that “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.” The other passage is found in Isaiah chapter 9: “19 Through the wrath of the LORD of hosts is the land darkened, and the people shall be as the fuel of the fire: no man shall spare his brother. 20 And he shall snatch on the right hand, and be hungry; and he shall eat on the left hand, and they shall not be satisfied: they shall eat every man the flesh of his own arm: 21 Manasseh, Ephraim; and Ephraim, Manasseh: and they together shall be against Judah. For all this his anger is not turned away, but his hand is stretched out still.” So we see that the two, Ephraim and Manasseh, would indeed contend with Judah throughout history, and in modern times that may well be manifest in the relationship of the English-speaking nations with Germany.

This leads us to our next proof:

61) The further away Israel got from Palestine the more powerful they became: Isaiah 66:19

This subject may be discussed in several historical periods. For example, the Trojans had evidently descended, at least primarily, from a branch of the tribe of Zerah, a son of Judah. Ultimately, the Romans descended from them, along with the Illyrians who later became part of the Macedonian, and then the Roman empires. Rome was much more powerful at the height of its power than either Troy or Judah had ever been. Then there were the Phoenicians, and at its height, although it still held allegiance to Tyre, its mother city, Carthage became more powerful than Tyre, and controlled all of the western Mediterranean and the eastern coasts and provinces of Europe in the Atlantic. Before Rome, the Dorian Greeks were one of the two most powerful tribes in Europe, rivaled only by the Athenians, who were Ionians. But the Macedonian Greeks, who seem to have been descended mostly from Dorians and Danaans, became more powerful than either of the others, until they were conquered by Rome. All of these, except the Ionians, had descended from the early migrations of the children of Israel.

So here we shall discuss a prophecy found in Micah chapter 4, but before we do, we shall preface it with a couple of shorter passages from Isaiah. These two prophets were contemporaries, along with Hosea and Amos, and all four of these men were warning the Israelites of Judah and Israel of the impending Assyrian deportations, while also prophesying what would become of Israel as the Israelites were actually being taken into captivity.

The last 26 chapters of Isaiah are written to the children of Israel while they were already in captivity in Assyria, with the exception of the inhabitants of Jerusalem who survived the Assyrian siege of the city. Evidently, Isaiah wrote those last 26 chapters which begin with chapter 41 after the siege, and they are addressed to the islands, from a Hebrew word with a meaning that includes coast-lands, and which is a reference to the children of Israel scattered abroad both in the north and west. For that reason, as we read in verse 2 of the chapter “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.” This, with further discussion of subsequent chapters, should by itself be the subject of a future proof. However here we only want to present what is necessary in order to help us understand Isaiah chapter 66 and Micah chapter 4.

Many of those last 26 chapters of Isaiah are Messianic prophecies, but they are all connected to promises of salvation, redemption and the continued favor of Yahweh God for the children of Israel. These chapters alone are sufficient proof of our Christian Identity beliefs. So Jewish and Judaized commentators usually claim that they were not written by the original Isaiah, but perhaps by some other Isaiah. The apostles, in both the gospels and their epistles, cited or alluded to approximately 200 passages from these final 26 chapters of Isaiah in the writings of the New Testament, according to the Novum Testamentum Graece, 27th edition. They certainly must have understood the overall context of the work when they cited it so frequently. Isaiah himself, usually “the prophet Isaiah” and not just some or any Isaiah, was mentioned 21 times in the New Testament, in all four Gospels, in Acts and in Romans, often in reference to passages from these final chapters. The truth is that there was one Isaiah, but his work is divided into two parts. The first part was written to address both Israel and Judah before and up to the failure of the siege of Jerusalem by the Assyrians, and the second part was written to the tribes of Israel and much of Judah which had been taken in captivity. But it was all the same prophet Isaiah, whose ministry must have lasted for more than 40 years, starting some time before 742 BC, when Uzziah died, and ending some time after 700 BC, after the siege of Jerusalem had failed.

So with the children of Israel in captivity, and with at least many of them resettled in the north of Mesopotamia, as we read in 2 Kings chapters 17 and 18, “in Halah and in Habor by the river of Gozan, and in the cities of the Medes”, Isaiah informs us that they would not remain in those places. One example of this is found in Isaiah chapter 54: “1 Sing, O barren, thou that didst not bear; break forth into singing, and cry aloud, thou that didst not travail with child: for more are the children of the desolate than the children of the married wife, saith the LORD.” It may seem that the way we should interpret this, according to Paul of Tarsus in Galatians chapter 4, is that the bastard seed of Abraham which were rejected by God were at that time greater in number than the children of Israel in captivity. That is because he compares the children of the desolate to those of Hagar, and the children of the married wife to those of Sarah.

But Paul was making an allegory using those two women as examples which are not necessarily literal. Paul was actually comparing those who remained under the law to the children of Hagar, the alienated wife of Abraham, while those in Christ were compared to Sarah, the married wife, within the context of his earlier statement in that chapter which said that Christ had come to redeem them who were under the law. So the desolate may be interpreted as the alienated children of Israel who were condemned by the law, while the married wife was the children of Israel when they were still in the old kingdom, and in their desolation they would have more children than they had before. The subsequent verses of the chapter support this interpretation.

So where it continues in the next verse of Isaiah 54, we see that Yahweh proclaims that Israel would flourish in captivity, so it says: “2 Enlarge the place of thy tent, and let them stretch forth the curtains of thine habitations: spare not, lengthen thy cords, and strengthen thy stakes; 3 For thou shalt break forth on the right hand and on the left; and thy seed shall inherit the Gentiles [Nations], and make the desolate cities to be inhabited.” Yahweh counted the cities of the places where Israel was being taken into captivity as having been desolate even though they were populated, but with the children of Israel occupying those cities, they would then be counted as being inhabited.” Now, in a message of encouragement for Israel we read: “4 Fear not; for thou shalt not be ashamed: neither be thou confounded; for thou shalt not be put to shame: for thou shalt forget the shame of thy youth [the captivity], and shalt not remember the reproach of thy widowhood any more [the deportations].” The children of Israel were told that they would forget from whence they came, and this shall also be an upcoming discussion here.

Then the encouragement for Israel in captivity continues, and even though Yahweh had previously proclaimed their divorce, He says: “5 For thy Maker is thine husband; the LORD of hosts is his name; and thy Redeemer the Holy One of Israel; The God of the whole earth shall he be called. [This is a Messianic prophecy, and a part of a long series of such prophecies found throughout these chapters.] 6 For the LORD hath called thee as a woman forsaken and grieved in spirit, and a wife of youth, when thou wast refused, saith thy God. [When Israel had been divorced she was refused, but now a reconciliation is being announced:] 7 For a small moment have I forsaken thee; but with great mercies will I gather thee. 8 In a little wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the LORD thy Redeemer. 9 For this is as the waters of Noah unto me: for as I have sworn that the waters of Noah should no more go over the earth; so have I sworn that I would not be wroth with thee, nor rebuke thee.”

We may elaborate on this passage further in a future proof, however here we will try to focus on the subject at hand. We know where the ancient children of Israel were scattered, as we are informed in Isaiah chapter 66. Once we reconcile the prophecy in this chapter with ancient history, we find that the Israelites of the captivity can be none other than the Germanic tribes who, as it says in Isaiah 54:3, broke forth “on the right hand and on the left”, which we interpret as migrations both eastward and westward from the place of their captivity, coming to inhabit both Central Asia and Eastern and Central Europe.

For the European portion of the migrations of Israel, we read in Isaiah chapter 66: “5 Hear the word of the LORD, ye that tremble at his word; Your brethren that hated you, that cast you out for my name's sake, said, Let the LORD be glorified: but he shall appear to your joy, and they shall be ashamed.” The meaning of “brethren that hated you” in this passage in ambiguous in this context, and would most likely refer to Judah in Jerusalem. But perhaps the Septuagint translation is better, where it says: “5 Hear the words of the Lord, ye that tremble at his word; speak ye, our brethren, to them that hate you and abominate you, that the name of the Lord may be glorified, and may appear their joy; but they shall be ashamed.”

Continuing with Isaiah chapter 66, so that we get enough of the context to properly understand verse 19: “6 A voice of noise from the city, a voice from the temple, a voice of the LORD that rendereth recompence to his enemies. 7 Before she travailed [Israel], she brought forth; before her pain came, she was delivered of a man child. [This is also a Messianic prophecy, as well as a prophecy of what would become of Israel.] 8 Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. 9 Shall I bring to the birth, and not cause to bring forth? saith the LORD: shall I cause to bring forth, and shut the womb? saith thy God. 10 Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: 11 That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory.” The term Zion, which is a mountain in Jerusalem, in prophecy is often used to describe the children of Israel collectively. So here Zion is described as a nation, and later as “her”, the nation which is also the bride of Yahweh. So as soon as the children of Israel went into captivity, according to Isaiah here, they began to multiply and bring forth children, which seems to be a reference to clusters of the various tribes which would migrate int Europe and form future European nations.

Now Isaiah 66 continues, and the reference to “her” certainly is a reference to the children of Israel collectively, as the wife of Yahweh: “12 For thus saith the LORD, Behold, I will extend peace to her like a river, and the glory of the Gentiles [Nations] like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. 13 As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. [This is also a Messianic prophecy, as the next verse even further reveals:] 14 And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the LORD shall be known toward his servants, and his indignation toward his enemies.” In the Gospel of Christ is the good news that the children of Israel, who by the time of Christ were mostly the White Europeans, would be reconciled to God. This is the only proper perspective on Christianity.

But now there is a warning, that those who disobey shall be further punished: “15 For, behold, the LORD will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. 16 For by fire and by his sword will the LORD plead with all flesh: and the slain of the LORD shall be many. 17 They that sanctify themselves, and purify themselves in the gardens behind one tree in the midst, eating swine's flesh, and the abomination, and the mouse, shall be consumed together, saith the LORD. 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.” In this punishment, the Assyrians and other nations were also punished, as it is speaking of the post-captivity period. However after the fall of Nineveh in 612 BC, the captive Israelites, as Kimmerians and Scythians, began to migrate away from the places of their captivity in much greater numbers.

So now we see at least some of the places to which the Israelites would migrate: “19 And I will set a sign among them, and I will send those that escape of them [the surviving Israelites] 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 Gentiles [Nations]. 20 And they shall bring all your brethren for an offering unto the LORD out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the LORD, as the children of Israel bring an offering in a clean vessel into the house of the LORD.” After the fall of Nineveh, many of the Kimmerians and Scythians went into Europe in even greater numbers than they had previously. The Kimmerians crossed Anatolia, destroyed Phrygia, sacked the cities of Lydia and Ionia, and crossed into Thrace, ultimately going as far as western Germany. Lud is a reference to the Lydians of Anatolia. Javan was the Biblical and also the Persian name for the Ionian Greeks. Tubal inhabited regions on the Black Sea. The Scythians later called Galatae invaded Etruria, a Lydian colony, and the Galatae, and later the Goths went as far as Tarshish, in Iberia.

Where the Galatae overran Etruria and invaded Rome around 396 BC, the Roman historian Livy had described them as a strange new people, relative to that time of which he was writing. By that same time they had come to occupy much of modern France and parts of the Iberian peninsula, as well as northern Germany. By the 2nd century BC, portions of them had crossed the sea and were later known as Cymry and Caledonians, or Picts…. If the prophet Isaiah tells us where the children of Israel would be sent in their exile, and these Germanic tribes begin to appear in all of these places as soon as 100 years after that writing, then their identity cannot be a mystery. However for another 800 years these tribes of Israelite-Scythians would be migrating from Asia into Europe, while they never totally left Asia, and among the later waves of them were those known as Saxons and Goths and Huns, and even some of the so-called Slavs (many of whom are also ostensibly Japhethites). [See the essays at Christogenea entitled Classical Records and German Origins, which number 6 to date.] So where all these places in Isaiah 66:19 are identified, within a few centuries the Germanic tribes appeared and invaded these places, and by that we know that the Germanic tribes are the Israelites of Scripture.

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