100 Proofs The Israelites Were White Parts 81-90

During the Protestant reformations, when large swathes of Europe began to break away from the Church. When Europeans nations began practicing Christianity how they believed it should be practiced, without the overarching authority of the Catholic Church. One question which inevitably arose, was which books should be included or not included in the Bible? When translating the Old Testament books into local languages, there were generally two primary sources. Those were the Hebrew and the Greek manuscripts. The majority of the Old Testament was originally written in Hebrew. However, the Old Testament was translated into Greek from the Hebrew around 300 BC. Therefore by Medieval times, the Greek manuscripts were quite ancient themselves. We shall cover the differences between the Hebrew and Greek manuscripts in a later proof. One primary difference was some books were either not in the Greek or not in the Hebrew. So which manuscripts was correct? The Hebrew or the Greek? Which books were authentic? This would fall to the new forming protestant demonization’s to decide for themselves.

It was Martin Luther, in his translation of the Bible, who first began placing some of the books into a separate “Apocrypha” section. These books were therefore, set apart from the Old Testament and New Testament. This practice was generally followed by subsequent Protestant Bibles. The Catholic and Orthodox churches have differing views on which are authentic. To give some context to perhaps why Martin Luther did this, he seems to have generally followed the Hebrew manuscripts. The books he placed in his Biblical apocrypha are ones included in the Greek manuscripts, but not in the Hebrew. As for most modern Bibles, the original 1611 King James Version of the Bible did include the Apocryphal books. A few decades later, by the time of the Westminster Confession of 1647, the Anglican Church officially excluded the Apocrypha from its canon. Then later, the Puritans were the first to print Bibles excluding the Apocryphal books, but evidently not until after 1666. Therefore most Bible translations do not include the Apocrypha books and most Christians today are completely ignorant of there existence or at least what we can learn from them. We will focus on the Apocrypha books that should still be in the Bible.

Firstly the book known as 2 Esdras, continues from 1 Esdras and we learn specifically the direction and region the dispersed Israelites from the Assyrian deportation would begin migrating to. Would it not be useful to know this? “Those are the ten tribes, which were carried away prisoners out of their own land in the time of Osea the king, whom Salmanasar the king of Assyria led away captive, and he carried them over the waters, and so came they into another land. 41 But they took this counsel among themselves, that they would leave the multitude of the heathen, and go forth into a further country, where never mankind dwelt, 42 That they might there keep their statutes, which they never kept in their own land. 43 And they entered into Euphrates by the narrow places of the river. 44 For the most High then shewed signs for them, and held still the flood, till they were passed over. 45 For through that country there was a great way to go, namely, of a year and a half: and the same region is called Arsareth.”

In East Europe, there is there Sareth river, flowing through Romania and the Ukraine. Ar in Hebrew simply means a high point, a mountain. So the Israelites were heading to the mountainous region of the Sareth river. Since they were called Cimmerians as this point, it’s no surprise Cimmerians began appearing here shortly after the Assyrian Empire was destroyed from 612 BC onwards. The Israelites travelled over the Caucasus Mountains, that’s why we are called Caucasians after all. The whole region above the Caucasus got named the Cimmerian Bosporus. Even to this day, the region in the Ukraine is called the Crimea after our Cimmerians Ancestors. The extra portion of Esdras give us further proof the Israelites went to Europe.

Next the book of Susanna is very much like a prequel to the book of Daniel. This shows us that after the Babylonian deportations, there were Canaanites pretending to be from the time of Judah. They were already doing this in the 6th century BC. No wonder this book was removed! To give a brief summary of the book. This is the story of a woman of great beauty who lived with her wealthy husband Joakin in Babylon where he held court in his house. About Joakin’s house was a large garden where Susanna strolled and bathed herself during the heat of the day. One day, after the litigants had left, two Canaanite-Jew elders inflamed with desire for Susanna plotted among themselves to force her affections. Preparing to bathe, after her maids had departed, they confronted her with the alternative of either submitting to them, or being exposed as having an affair with a young man. Upon this, Susanna chose to be unjustly accused rather than submit. Upon this these Canaanite gave their false testimony at the court the following day, and she was found guilty. But there was a judge by the name of Daniel who was not swayed by their false testimony and requested a new examination of the witnesses. After parting the witnesses, Daniel examined them separately, demanding them to identify the tree in the garden where Susanna and her alleged lover were seen. Their contradictory answers betrayed their treachery, and Daniel said to them as quoted in verse 56 above, “O thou seed of Chanaan [Canaan], and not of Juda, beauty hath deceived thee, and lust hath perverted thine heart.”

Therefore not only does the book of Susanna reveal the infiltration of the adversary and posing as us. But importantly Daniel the prophet also attributed the evil behavior of these men to the fact that they are the “seed of Canaan, and not of Judah” who were posing as men of Judah. In other words their corrupted genetics determined their behavior. We would assert that for this reason the story of Susanna was oppressed.

Moving onto the book of Tobit. Tobit probably should not be in the Bible, but it is still worth reading, more as a historical book. Tobit was an Israelite of the Assyrian captivity in Nineveh. The book must date from the first century of the Assyrian captivity, from before the fall of Nineveh. In chapter four, Tobit’s father gives Tobit advice which stills stands to this day. He warns his son not only not to commit fornication, but that when one does so, he hates his own people. This we read in Tobit 4:12-13: “12 Beware of all whoredom [fornication], my son, and chiefly take a wife of the seed of thy fathers, and take not a strange woman to wife, which is not of thy father’s tribe: for we are the children of the prophets, Noe, Abraham, Isaac, and Jacob: remember, my son, that our fathers from the beginning, even that they all married wives of their own kindred, and were blessed in their children, and their seed shall inherit the land. 13 Now therefore, my son, love thy brethren, and despise not in thy heart thy brethren, the sons and daughters of thy people, in not taking a wife of them: for in pride is destruction and much trouble, and in lewdness is decay and great want: for lewdness is the mother of famine.”

Where in that passage it was Tobit’s father who was giving him that advice, and he said that it was because “we are the children of the prophets,” not literally, but they were the people for and about whom the prophets were writing. If one mixes with non-Adamites he is destroying his family tree forever. However his later descendants will inevitably also marry his own people down the line. Therefore someone who commits fornication hates his own people. A few verses later Tobit’s father gives some more advice: 16 Give of thy bread to the hungry, and of thy garments to them that are naked; and according to thine abundance give alms: and let not thine eye be envious, when thou givest alms. 17 Pour out thy bread on the burial of the just, but give nothing to the wicked.” Help the poor among your own people, but never help evil people. By this he means non-Adamites. As with your help they will rise and turn on you and your people. They will never remember the help you gave them, rather they will destroy you without mercy.

Christ also gave similar advice, although this is more to do with spreading His gospel: “Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.” We should not be trying to convert and Christianize the world. Rather we should remain a separate Holy people. When we try to help, we are only destroyed for our kindness. Looking at our nations today, we can see the evidence of both Tobit’s and Christ’s warning all around us.

Now the book of Maacabees. We should offer some further historic background. These books cover the inter-testamental Biblical peroid, There are two books called Maccabees, known as I and II Maccabees. First, Maccabee is the English spelling of a Hebrew word meaning hammer, and it was given as a nickname to the high priest Judas, son of Matthias, when he prevailed in battle over the Greeks of Syria and ultimately gained independence for the people of Judah at Jerusalem, perhaps around 165 BC. He was succeeded by his brother Simon, from whom descended the Hasmonean dynasty of high priests sometimes referred to as the Maccabees. These books overlap one another, rather than following one another. Evidently they were written independently, as one is apparently a chronicle of the time, perhaps made by the priests, and the other is a history of the same time attributed to one Jason of Cyrene. However neither of them explains what happened after the ascension of John Hyrcanus to the office of high priest around 129 BC.

Once the Maccabees gained independence, as the books illustrate, the policy of the priests was to burn and drive the inhabitants from out of all of the cities of ancient Judah and Israel, reclaiming the Holy Land for themselves. But after Hyrcanus came to power, that policy was changed and the inhabitants of those cities would be forcibly converted to follow Israelites laws and be circumcised. Writing of events around this same time, the historian Josephus first mentions the emergence of the parties of the Pharisees and Sadducees, and we can only conjecture that these parties arose due to divisions over this policy, as Pharisee is from a Hebrew word which essentially means separatist.

So, speaking of that Hyrcanus who came to the high priesthood around 129 BC, Josephus wrote in Antiquities Book 13 that “Hyrcanus took also Dora and Marissa, cities of Idumea, and subdued all the Idumaeans; and permitted them to stay in that country, if they would submit to circumcision, and make use of the laws of the Judaeans…” (13:257) But that is not all, as it is evident that the successors of Hyrcanus continued in that new policy. So a little later in that same book, speaking of the time of Alexander Janneus a few decades later, Josephus described the taking and forced conversion of the non-Israelite, and ostensibly Edomite and Canaanite populations of 30 additional cities throughout Judaea, informing us that out of them all, only Pella was destroyed because its inhabitants refused to convert to Judaism (13:393-397). When the Romans conquered Jerusalem from about 63 BC, the people were all treated as Judaeans and as equal subjects of Rome no matter their original tribe, and they all fell under the jurisdiction of Herod, the Edomite who sold out the Hasmonaeans and was made king of Judaea by the Romans. The descendants of these people who were forcefully converted have claimed to the be people of the Bible to this day.

During this period of Judaean history the substance of Judaea and the religion of the people suffered drastic changes. No longer was it the faith of Moses, Ezra and Nehemiah. From this time it was open to anyone who would undergo circumcision, and it became absolutely antithetical to the ancient faith of Israel. From this time the Judaeans sought to be a religiously separate sect in the midst of the pagan Hellenistic world, while its true and original exclusivity based on race was lost forever, and even today the word Pharisee is now interpreted by historians in that context. Their opponents, the Sadducees, were always the party of the wealthy minority, and evidently the Edomite Herodians favored them since from the time of the first Herod most of the high priests were appointed from that party.

So in the books of Maccabees there are no more warnings concerning mixing, or accounts of priests taking wives from other tribes. The mixing of the priests in the days of Nehemiah and Ezra is described explicitly, and it troubled those prophets greatly, and therefore it was condemned. But in Maccabees it is not even mentioned.

Finally the three books attributed to Solomon. Beginning with the Song of Solomon. The poem it a love poem between Solomon and his wife. However itself is also an allegory which represents the love which Yahweh God has for the children of Israel as a nation, His Bride, and which the Bride is portrayed as having for her Husband, which is Yahweh her God. This adds further weight to exclusive relationship Yahweh only has with His Bride, His people the children of Israel. This is why Christ who is God, continuously described himself as the bridegroom. Yahweh had divorced Israel but as Christ he would remarry them, which is the the wedding supper of the lamb described in Revelation.

Christ himself said that there should be one man and one wife. Therefore we cannot imagine that Christ will have multiple wives. If the children of Israel alone are the wife of Yahweh, then Chris tis only going to remarry the children of Israel. There is no room for anyone else. People can rant and rave all they want, but they will never be welcome unless they are the children of Israel. Christ himself described in an allegory where a great feast is held for the wedding. This is Yahweh marrying His people. Only for someone to have snuck in, who is not wearing the brides dress. For this is thrown out. Here Christ is reinforcing that he will not accept other people.

But that’s not all. Through out Solomon’s poem several allegories which describe sexual activity between lovers are the eating of fruit from trees, and also from a garden. So for example the Bride had described her Husband as an apple tree and professed eating of his fruit, where it was explicit that the couple had been in the act of embracing one another in a bed, the Husband having fallen asleep. Then, in a subsequent encounter in Song chapter 4, the Husband described the Bride as his garden, he described the wonder of her fruits, and the Bride explicitly invited him to eat of them.

With that, we made assertions that the identification of these similes and metaphors as euphemisms for romantic sexual activity is irrefutable. Therefore, further comparing the similar metaphors which are found in the Epic of Gilgamesh, a work which is approximately contemporary to the time of Abraham and which was still known to Judaeans at the time of Christ, and which also explicitly employs such metaphors in reference to sexual activity, and then also comparing the account of the temptation in Genesis chapter 3, it clearly becomes manifest that Genesis chapter 3 is describing an illicit act of sex in the garden of Eden as having been the cause of the fall of man. So we may conclude that here in this romantic and even erotic love poem, the wisdom of Solomon gives us the understanding by which we may honestly interpret the otherwise enigmatic allegories of trees and fruit in Genesis chapter 3, as Solomon had also done in different ways in his other writings, in Wisdom and in Proverbs. There has long been debate in Christian Identity circles over the language and allegories of Genesis chapter 3, and in the Song of Songs, the debate is settled.

Moving onto the Wisdom of Solomon. Solomon gives us some amazing further details into the history of the children of Israel, such as the Exodus and the conquest of the land of Canaan. In one passage he says speaking of the Caananites: “10 But executing thy judgments upon them by little and little, thou gavest them place of repentance, not being ignorant that they were a naughty generation, and that their malice was bred in them, and that their cogitation would never be changed.” Here the phrase “naughty generation” is ridiculous and should be wicked race. Likewise, the clause “their malice was bred in them” may have also been rendered “their malice is natural to them”. Where it says “their cogitation would never be changed” more literally translated it would be “their reasoning would not change forever.” In other words, their reasoning cannot possibly ever change because they were a corrupted, or wicked race, and for that reason their wicked behavior was an inherent part of their character.

So Yahweh commanded the children of Israel to wipe the Caananites out, but the Israelites decided to put them under tribute instead. So Yahweh preserved the Canaanites after the children of Israel failed to obey Him, and that their preservation would be a scourge, pricks and thorns to the children of Israel. So the Caananites were preserved not for their own benefit, but so that Yahweh would use them to chastise Israel. We are still being chastised to this day for our ancestors failure.

The children of Israel were warned many times not to worship or respect the gods of Canaan. We read in Deuteronomy chapter 8: “19 And it shall be, if thou do at all forget the LORD thy God, and walk after other gods, and serve them, and worship them, I testify against you this day that ye shall surely perish.” But even Solomon himself was warned of this, as we read in 1 Kings chapter 9: “6 But if ye shall at all turn from following me, ye or your children, and will not keep my commandments and my statutes which I have set before you, but go and serve other gods, and worship them: 7 Then will I cut off Israel out of the land which I have given them; and this house, which I have hallowed for my name, will I cast out of my sight; and Israel shall be a proverb and a byword among all people.” So rather than turning the Canaanites away from their evil ways, the Israelites did indeed forsake Yahweh and turn to worship the gods and partake in the evils of Canaan.

But there is another lesson from history which Solomon is illustrating here. That is the fact that even living in proximity of the children of Israel for many centuries, the Canaanites failed to depart from their wicked ways and seek to do good. The delay in their destruction evidently afforded them the opportunity to consider the judgment which came upon many of the other tribes of Canaan, and perhaps even a chance to change. But Solomon also attests here that they were a wicked race, and that it is for that reason that they could not change. So even if Solomon omitted aspects of the relationship in the history between the Canaanites and the Israelites in his illustration here, he apparently did that purposefully so that he could better illustrate this important lesson from history: that behavior good or evil must be attributed to nature as well as to nurture. This is an important lesson our people need to learn, you cannot make a wolf into a sheep.

Next as we’ve quoted numerous times, Solomon explain what the whole world it. After explaining how Yahweh had destroyed Egypts first born as the final punishment before the Exodus, he says: “24 For in the long garment was the whole world, and in the four rows of the stones was the glory of the fathers graven, and thy Majesty upon the diadem of his head.” So the context here is the emergent world: the children of Israel who had inherited the promises to Abraham, which included the promises that his seed would be innumerable and inherit the earth. So we read in Isaiah chapter 27: “6 He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit.” But of course that had not happened so soon as the time of the fiery serpents, as the world, the children of Israel, had not even yet emerged from the wilderness after the Exodus.

Some translations make innovations when rendering this verse, attempting to leave the impression that the garment of the high priest contained an illustration of the world, or as they often state, the universe, and also the four rows of stones which represent the twelve tribes of Israel. But they all create a lie in doing that. So, for example, we read in the translation of this passage in the New English Translation of the Septuagint: “For on his full-length robe the whole world was depicted and the glories of the fathers were engraved on the four rows of stones…” Then in a footnote it is admitted that there is no word for “depicted” in the Greek text, but the damage is already done in the translation. Likewise, in the Contemporary English Version of the Bible we read “And his long robe symbolized the entire universe, while the four rows of precious stones on his breastpiece stood for our glorious ancestors…” Of course, neither is there any word for “symbolized” in the Greek text, so that version also leaves the reader with the wrong impression of the meaning of the verse.

So perhaps it is fitting to see what the so-called “long garment” did contain, so that we can better understand Solomon’s description here. From the instructions for the making of the priestly garments, in Exodus chapter 28, we read: “15 And thou shalt make the breastplate of judgment with cunning work; after the work of the ephod thou shalt make it; of gold, of blue, and of purple, and of scarlet, and of fine twined linen, shalt thou make it. 16 Foursquare it shall be being doubled; a span shall be the length thereof, and a span shall be the breadth thereof. 17 And thou shalt set in it settings of stones, even four rows of stones: the first row shall be a sardius, a topaz, and a carbuncle: this shall be the first row. 18 And the second row shall be an emerald, a sapphire, and a diamond. 19 And the third row a ligure, an agate, and an amethyst. 20 And the fourth row a beryl, and an onyx, and a jasper: they shall be set in gold in their inclosings. 21 And the stones shall be with the names of the children of Israel, twelve, according to their names, like the engravings of a signet; every one with his name shall they be according to the twelve tribes. 22 And thou shalt make upon the breastplate chains at the ends of wreathen work of pure gold. 23 And thou shalt make upon the breastplate two rings of gold, and shalt put the two rings on the two ends of the breastplate. 24 And thou shalt put the two wreathen chains of gold in the two rings which are on the ends of the breastplate. 25 And the other two ends of the two wreathen chains thou shalt fasten in the two ouches, and put them on the shoulderpieces of the ephod before it. 26 And thou shalt make two rings of gold, and thou shalt put them upon the two ends of the breastplate in the border thereof, which is in the side of the ephod inward. 27 And two other rings of gold thou shalt make, and shalt put them on the two sides of the ephod underneath, toward the forepart thereof, over against the other coupling thereof, above the curious girdle of the ephod. 28 And they shall bind the breastplate by the rings thereof unto the rings of the ephod with a lace of blue, that it may be above the curious girdle of the ephod, and that the breastplate be not loosed from the ephod. 29 And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth in unto the holy place, for a memorial before the LORD continually. 30 And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron’s heart, when he goeth in before the LORD: and Aaron shall bear the judgment of the children of Israel upon his heart before the LORD continually. 31 And thou shalt make the robe of the ephod all of blue. 32 And there shall be an hole in the top of it, in the midst thereof: it shall have a binding of woven work round about the hole of it, as it were the hole of an habergeon, that it be not rent. 33 And beneath upon the hem of it thou shalt make pomegranates of blue, and of purple, and of scarlet, round about the hem thereof; and bells of gold between them round about: 34 A golden bell and a pomegranate, a golden bell and a pomegranate, upon the hem of the robe round about. 35 And it shall be upon Aaron to minister: and his sound shall be heard when he goeth in unto the holy place before the LORD, and when he cometh out, that he die not.”

That is the full extent of the long robe, and while its border was decorated with bells and pomegranates, the breastplate contained only the four rows of stones with stones for each of the tribes of Israel, and the Urim and Thummim by which the answers from the inquiries which the priest had made to God were received. Aside from these, all the other attachments on the robe were functional, not decorative. There was no separate depiction or any illustration symbolizing the universe, or the world. Rather, here in Wisdom Solomon is informing us that the four rows of stones themselves are the world. So if Solomon says that the whole world was upon the long garment of the high priest, and in the description of the making of that garment, the only things which were placed upon it were the four rows of stones representing the twelve tribes of Israel, along with the Urim and Thummim representing the Word of God, then the only valid conclusion is this: In the eyes of Solomon, the children of Israel under the Word of God are the whole world, and there is nothing else.