- Christogenea Saturdays
TruthVid's 100 Proofs that the Israelites were White, Part 8
Here TruthVids and I discuss points 23, 24 and 25 of his 100 Proofs the Israelites were White.
At the beginning of our last presentation I had speculated that after discussing the first 20, we might get through the balance of 100 Proofs that the Israelites were White a little faster. But I failed immediately as we only covered points 21 and 22 in our last presentation. So this week I won’t make any predictions, as we proceed with point 23. Truthvids had looked forward to covering this proof last week, as his opening remarks had expressed, and I apologize that he has had to wait.
Before beginning, I want to also say that in our last presentation I had made the assertion that before the Israelite conquest of Canaan, the Canaanites were using a cunieform script for written communications. One proof of this assertion is found in the Amarna Tablets. These tablets are diplomatic letters from Canaanite kings made to the Egyptian pharaoh. In many of them, the Canaanites were begging for Egyptian assistance to defend against the invading Habiru, Abiru, or Hebrews. The name given these documents by academics comes from the fact that they were discovered in the ground at Tell el Amarna in middle Egypt. They are written in cuneiform and are commonly and appropriately dated to the 14th century BC. But cuneiform writing was not native to the Egyptians, so the Canaanites were not writing in cuneiform for the benefit of the Egyptians. This is one proof among archaeological relics that Canaanites did not use what we know as Hebrew or Phoenician characters in their writing. The writings in Canaan found with Hebrew characters, and the spread of those characters abroad, all belonged to the Israelites. This in turn serves to show that the Phoenicians among the Greeks, the Phoenicians who brought letters to the Greeks, who also predated the Trojan War, were indeed Israelites and not Canaanites.
(23) Paganism identifies who are the Lost Sheep
The pagan Greeks had many traditions in their myths which can be traced back to either the Hebrew Scriptures or to Mesopotamian legends, and just as the Israelites had become pagans, the legends of the Greeks also fully reflect that predicament. In the oldest legends, the battle of the gods and giants, the throwing of the serpent out of heaven by Zeus or by Apollo, the mating of gods with earthly women, all of these things reflect accounts which are first found in Mesopotamia and parallel concepts, or even descriptions of events which are found in Scripture. Even the power of divination acquired by Apollo as he slew the serpent Python reflects the origin of sorcery as it is alluded to in Scripture.
But in more subtle, common practices there are parallels with the ancient Hebrews. For example, there is the method of execution for capital offenses practised by ancient Greeks, which was stoning. But the Persians and Assyrians preferred crucifixion, and that method was adopted by Alexander the great, and later by the Romans.
The 5th century BC poet Aeschylus reveals that ancient Greeks understood the Hebrew concept of redemption, and also the obligation of the next-of-kin to avenge those who are unjustly murdered. In his play Libation Bearers he wrote “...Heaven's will under pledge, declared that those beneath the earth complain in bitter anger and are wroth against their slayers...For what redemption is there for blood once fallen on the earth?” This also reflects a belief in an afterlife. So we read in Revelation chapter 6: “I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: 10 And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?”
In Numbers chapter 35 we read that when a man is slain his next-of-kin are obliged to see that his slayer is brought to justice. In Libation Bearers, Aeschylus described Orestes as having travailed over avenging his father, since it was his own mother and her lover who had slain him. So Orestes, speaking of an oracle he supposedly received from the pagan god Apollo, is depicted as having said “Of a surety the mighty oracle of Loxias [a nickname for Apollo] will not abandon me, charging me to brave this peril to the end [or fulfillment], and, with loud utterance, proclaiming afflictions chilling my warm heart's blood, if I avenge not my father on the guilty; bidding me, infuriated by the loss of my possessions [Orestes was banished and disinherited], slay them in requital even as they slew.… And of other assaults of the Avenging Spirits he spake, destined to be brought to pass from a father's blood; for the darkling bolt of the infernal powers, who are stirred by slain victims of kindred race calling for vengeance.…”
The ancient Greeks had also evidently believed that someone may be cleansed of sin either by baptism (“flowing streams”) or by the blood of sacrifice. This Aeschylus had written in Eumenides: “It is the law that he who is defiled by shedding blood shall be debarred all speech until the blood of a suckling victim shall have besprinkled him by the ministrations of one empowered to purify from murder. Long since, at other houses, have I been thus purified both by victims and flowing streams.” We may compare Hebrews 9:13: “For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh…” Paul went on from that point to describe the sprinkling of blood as a ritual in the cleansing of the people and concluded: “22 And almost all things are by the law purged with blood; and without shedding of blood is no remission.” But the idea that men may be cleansed from sin by immersion in flowing streams at the hands of another does not appear in Scripture until the baptism of John, so it was evidently a pagan practice.
These are not the only parallels between Greek and Hebrew culture which are recognizable in Aeschylus, but they are notable. Another tragic poet, Euripides, reflects many of these same practices among the Greeks, and more. For example, in Electra one character is depicted as saying “Ten days ago, the time a women who has given birth keeps pure.” This compares to Hebrew law described in Leviticus chapter 12: “2… If a woman have conceived seed, and born a man child: then she shall be unclean seven days; according to the days of the separation for her infirmity shall she be unclean. 3 And in the eighth day the flesh of his foreskin shall be circumcised. 4 And she shall then continue in the blood of her purifying three and thirty days… 5 But if she bear a maid child, then she shall be unclean two weeks, as in her separation: and she shall continue in the blood of her purifying threescore and six days.” The Greeks seem to have shortened the time significantly, but the concept is the same, and it is expressed in the same terms.
In another play by Euripides, Phoenician Women, which is an account of the women and people of Thebes as it is being besieged by neighboring Greek tribes, in one single passage there are many concepts expressed which are also evident in Scripture. From line 910 the character Teiresias informs Creon, the king of Thebes, that as an oracle from the gods he must slaughter his own son, Menoeceus, in order to save the city. This was in vengeance against Cadmus, the legendary founder of Thebes, for his slaying of a dragon sacred to Ares. So we shall read from line 931: “This boy must be slaughtered in the chamber where the earthborn snake, guardian of Dirce's waters, came to birth: he must give the earth a libation of blood because of the ancient grudge of Ares against Cadmus: Ares is now avenging the death of the earthborn snake. If you do this, you will have Ares as your ally. And if the ground receives offspring in place of offspring and mortal blood for blood, Earth will be propitious to you, Earth who once sent forth the gold-helmeted harvest of the Sown Men [the Spartans from before the Dorian invasions]. One of this race must die, one begotten from the jaw of the snake [sprung from the dragon’s teeth which Cadmus had cast into the earth]. You are one of the last remaining members of the Sown Men here, of pure lineage on your mother's and father's side. [And so are your children. Haemon's coming marriage prevents him from being slaughtered, for he is not a man unwed. Even if he has not yet experienced the bed of love, still he has a wife.] This colt, sacrificial animal for the city, will rescue his fatherland by his death. Sorry is the homecoming he will give Adrastus and the Argives, casting black death upon their eyes, and glorious he will make Thebes. Of these two fates choose one: save your son or your city.”
Here in this one paragraph, we have an entire array of concepts found in Hebrew Scriptures: The kinsman avenger as an obligation; the cognizant “earthbound serpent”; a race among the Danaans believed to have been sprung from the Serpent (hence the name “Sparta”, from a verb meaning to sow); Ares the god of war and Cadmus the Phoenician founder of Thebes are at enmity; the serpent is associated with Ares throughout this story (see, for example, lines 657-659); Cadmus was also said to be the brother of Europa, and we see the Phoenician settlement of Europe as told in myth; propitiation for sin by the shedding of blood; the death of one for the sake of a nation; the father's sacrificing of a son on behalf of his nation; and finally, the law that a man cannot go into battle who has recently married (which is one year according to Deuteronomy).
This information and more I had long ago presented in a podcast titled Greek Culture is Hebrew.
As for Germanic paganism, the title Odin is cognate with the Hebrew word Adon, or lord. Baal is another Hebrew word which means lord. So as for the name Baldr, even mainstream sources admit that the word can mean lord or prince in Old Norse. Baal-dur in Hebrew can mean lord of a remnant, habitation or even generation. Loki is a shortened form of Lucifer. In Old Latin the ‘c’ was always hard, like our ‘k’, and the Latin ‘c’ always transliterated the Greek ‘k’, for example in words like Sicily and Cilicia.
In some accounts, it is said that Loki had three children, the wolf Fenris, the world-serpent, and Hel. In Scripture, the children of Satan are compared to wolves, collectively they are the serpent, and in some ways they also represent Hell and death, as the devil is said to have the power of death (Hebrews 2:14). So it certianly seems that Loki may have been introduced into Germanic myth in the Christian era.
The punishment of Loki for his murder of Baldr is that he writhes in pain caused by the venom of a serpent. From this, it is said that he will be freed at Ragnarok, where he joins the side of the jötunn giants and the serpent and with them fights against the gods, which results in the destruction of the earth, which also becomes flooded with water. Later, a new earth emerges from the deluge and is repopulated by two survivors. Here it is absolutely apparent that all of this is a confounding of word-of-mouth accounts taken from both Genesis and the Revelation.
This concept of a mighty serpent standing in opposition to both God and men, which is the entire theme of the Hebrew Bible once it is properly understood, is also found in early Egyptian religion. As I explained at length years ago in a podcast titled Pragmatic Genesis part 27, using many citations from inscriptions, a prominent theme in early Egyptian writings is that of a battle between the sun-god, Re or Amon-Re, and Apophis, the giant serpent of the night sky. Each day the serpent attempts to destroy the sun-god as he enters into the night sky. But it is the task of the god Seth, the son of Re, to repel this beast, so that the sun might enter and cross the underworld by night and be reborn in the morning. In like manner, man would survive death and be reborn. So while it is evident from the inscriptions that the Egyptians envisioned a battle played out in heaven, which they represented with the sun god Re and his son Seth against the serpent Apophis, here on earth there were so-called “earth-gods” who had the form of serpents, and some texts relating the myth were actually magical incantations seeking protection from them. When Seth overcomes the serpent, the serpent is depicted as being in fetters.
The Kelts, the most ancient of whom we would assert settled in the isles of the West by sea from the eastern Mediterranean, worshipped Bel, or later in Latin, Belinus, who was a sun god represented by a horse and a wheel, just like the Egyptian sun god required a similar conveyance to cross the sky. But that is not all. The ancient Israelites had this same type of idolatry, as we read in 2 Kings 23:11, from a period circa 640 BC where it is speaking of Josiah king of Judah: “And he took away the horses that the kings of Judah had given to the sun, at the entering in of the house of the LORD, by the chamber of Nathanmelech the chamberlain, which was in the suburbs, and burned the chariots of the sun with fire.”
Returning to the Germanic literature:
There is a historical Odin who lived in or around the 3rd century AD, who founded a kingdom in Scandinavia and northwestern Germany, and divided it among his sons when he died. So in the ancient Saxon Chronicles, the kings of Sweden, Denmark, Norway, Saxony in Germany and Anglo-Saxon England all reckoned their genealogy in the number of generations they had descended from Odin. This same Odin was said to have led his people from Asa, which can be identified as Asia Minor, and it is very likely that Odin was a Scythian tribal king of those Scythians who dwelt along the south coast of the Black Sea. Furthermore, according to Bede, Anglo-Saxon Christians in Britain were bringing the Gospel of Christ to northern Germany even before his time, and at least as early as the 7th century AD, long before the Eddas were set down in writing by Snorri in the 13th century.
Roman Asia is the Asa of the Eddas. The Aesir may be identified as Scythians who had migrated into northern Europe through Roman Asia from the region of the Pontus, and the Vanir as Scythians who migrated from the area around Lake Van, which was further east and under the control of the Parthians.
There are other parallels between the Norse pagan religion and Christianity. Writing in January of 2002, Clifton Emahiser cited a book, The Story Of Norway by Hjalmar H. Boyesen, and from chapter 2 of the book he made the following quote, in part, from where it describes the creation of man: “One day when the three gods, Odin, Höner, and Lodur were walking on the shores of the sea they found two trees, and from these they made a man and a woman, named Ask and Embla (ash and elm). Odin gave them the breath of life, Höner, speech and reason, Lodur, blood and fair complexions.” Further describing the religion of the pagan Norsemen, we see that Odin is the “all-father”, and received wisdom by trading an eye for the opportunity to drink water from under the root of a certain tree. Adam and Eve were also made wise from their own illicit relationship with a “tree”.
Odin is said to have discovered the runes, but the runes are just as similar to the Phoenician alphabet as the Greek alphabet that they credited to the Phoenicians. In some accounts it is said that Odin had hanged himself on Yggdrasil, the “tree of life”, for nine days and nine nights in order to gain knowledge of other worlds and be able to understand the runes. The Hebrew Messiah was prophesied to hang upon a tree, which was fulfilled in Christ, but for completely different reasons. The tree upon which Odin hung was Yggdrasil, the tree of life, and in Scripture there is also a tree of life, which was both at the beginning and shall remain at the end.
There are so many similarities between Christianity and Germanic paganism, that just like their alphabet, the religion of the pagan Germanic tribes must have come from the Hebrews. So it seems that if the accounts of Snorri are reliable, then the early Germanic pagans took things they heard from Scriptures and attributed them to their tribal chieftain, whom they called after the Hebrew term Odin, for Lord. If Snorri is not reliable, which I suspect, then he himself may have injected some of these things. But without them, where is there any real religion in the Eddas?
Many pagan sins which were also committed by ancient Israelites were reflected in Eddas. For example, there is the child sacrifice of King On of Sweden which is described in the Heimskringla. Then there is the sacrifice by Agamemnon of his daughter Iphigeneia which was described in the Epic and Tragic Poets.
(24) Many traditional English names are taken from those of the apostles and other Biblical figures
From the New Testament, Simon is popular in Britain, and we also commonly see Peter, Andrew (Andreas), James, John, Joseph, Philip, Thomas, Matthew, Thaddeus, Mark, Paul, Luke or Lucas, Stephen and Timothy. From the Old Testament, while names such as Micah and Elijah are popular, and in the American South, Caleb, we more commonly see Adam, Aaron, Benjamin, Dan or Daniel, Jacob, Jesse, Joel, or Joshua as male given names. For females, Mary, Elizabeth and Deborah are very popular, but there are many others like Abigail, Anna, Chloe, Hannah, Judith, Lydia, Naomi, Rebecca, Rachel, Sarah, Susan and Tabitha. Many of these names would be unknown in Europe if it were not for there preservation in Scripture.
(25) Peter's An elect race, royal priesthood linked to what Moses said in Exodus chapter 19
1 Peter 2:9 But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: 10 Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.
Peter had two sources for this passage:
Exodus 19:5 Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: 6 And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel.
Hosea 1: 9 Then said God, Call his name Loammi: for ye are not my people, and I will not be your God. 10 Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God. 11 Then shall the children of Judah and the children of Israel be gathered together, and appoint themselves one head, and they shall come up out of the land: for great shall be the day of Jezreel.
Hosea 2: 1 Say ye unto your brethren, Ammi; and to your sisters, Ruhamah. 2 Plead with your mother, plead: for she is not my wife, neither am I her husband: let her therefore put away her whoredoms out of her sight, and her adulteries from between her breasts; 3 Lest I strip her naked, and set her as in the day that she was born, and make her as a wilderness, and set her like a dry land, and slay her with thirst. 4 And I will not have mercy upon her children; for they be the children of whoredoms.