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On the Diaspora, Part 1

Posted by Stephen Pidgeon on Sunday, October 1, 2017 at 12:00 AM

 

Over the years, I have spoken a great deal about the migration of the houses of Yashar’el, because all Yashar’el is in diaspora, although a remnant has returned to the Adamah Qodesh. It is time to write about this issue in detail, so this post is labeled Part 1. I am going to use this post to establish a bit of the guidelines as to how this argument will be developed. 

So much of our understanding concerning the chosen people – which are all the tribes of Yashar’el – we look to the foundations of these tribes in the early books of Mosheh.  Those who have been determined to only have ears and eyes sufficient to read the sixty-six-book reduction will have difficulty finding these truths, and many of them will declare such an analysis to be fundamentally irrelevant to their worldview.  Others, however, want to know.

For this reason, I will be relying on a record that appears not only in Bere’shiyth (Genesis) (which is really where most of the foundational evidence can be found, particularly in Chapters 48 and 49), but also on the Cepher Yoveheliym (Jubilees) and other works such as the Cepher Yoceph v’Acenath, and the record in Yocephus Antiquities. 

As we discuss the historical record, however, we will be looking at Hebrew words for pronunciation and mispronunciation (Cepher Chanok is loaded with them) and how such names will reveal aspects of the Diaspora.  We will also look at the record as to how certain people groups named themselves – this tells us a tremendous amount of information.  In addition, as Mosheh lifted up a serpent in the desert, so many of the tribes of Yashar’el have been known to lift up banners (אות) in the wilderness to signify their houses.  Two of those banners are critically important in understanding the Beyt Yahudah (the House of the Yahudiym, or the Jews), namely the Golden Rampant Lion, and the Red Rampant Lion.  These two banners will mark the presence of the Beyt Partsiym (the sons of Perets), and the Zarchiym (the sons of Zarah) [Zerach in the Eth CEPHER], who never went by this name, but who went under this banner.

There are many other markers we will follow as well.  For instance, we can trace the names of the sons of the patriarchs, such as Tola (Tula), a son of Yisshakar (Issachar in many texts), Yemiyn, the son of Shim`on, and Karmiy, the son of Re’uven.  These names will reveal a great deal. 

In determining who the tribes are not, we need to look also to the history of the sons of Yapheth and their diaspora, and the sons of Cham, and their diaspora.  Cham is easier to follow than Yapheth, and quite often, we see Yaphethiy migrating because of the migration of Yashar’el.  However, there are two anomalies. ‘

In Bere’shiyth, we have a discussion about the land being divided during the time of Peleg.  Some speculate this means the division of a single continent called Pangea into the seven continents we have today; but Yovheliym (Jubilees) contradicts this, and instead gives us a delineation of the lands to be held by the tribes.  It is difficult to follow in Yovheliym, because it names places that simply do not now and have not had for a long, long time those names.  So, the reckoning of the land grants can be difficult. 

However, again, we have an historical record – much of which can be found within the four walls of scripture – telling us where these people were and who they were.  Again, we will find some markers of some of the sons.  For instance, while the sons of Cham were Mitsrayim (Egypt or lower Nile), Put (Libya), Kush (Sudan or upper Nile), and Kena`an (Morocco), we can also trace the grandsons of Kush, namely Sheva (Ethiopia) and Dedan (Arabia).

When we look at the sons of Yapheth, we find a roster of names all destined for the Gog and Magog litany found in Yechezq’el 38.  For students of this end-times prophecy, some of the names are immediately recognizable: Magog, Tubal, Meshek, Togarmah (a grandson), Gomer (which in the Eth CEPHER, we label as Gimer, which we will discover later). The tribes not mentioned in this grouping in Yechezq’el, yet found in Bere’shiyth are the tribes Thiyrac (Thrace), Yavan (Greek) and Media (or the Medes as they were known in the ancient world).  This tribe, like Kena`an before, was also rebellious to its initial land grant (on the Northwestern shores of the Black Sea – at that time, a lake), and some of this tribe, together with the tribe of Gimer (who called themselves Cimmerian, or Gimerian) migrated to the east of the Black Sea to an area now consistent with northwestern Iran.  The son of Media was of course Ashkenaz, a tribe resident in what is now modern Ukraine.  The fate of this tribe is very important to our understanding of the modern tribes of Yahudah (Judah), many of whom label themselves as Ashkenaziy. 

Finally, we have this issue of Ephrayim and Menashsheh, the two sons of Yoceph, and the heirs of the birthright.  Ephrayim will take on the banner of the name of Yitschaq, and Menashsheh will forget (kind of) who he is.  Both tribes are destined for greatness, one having gone eastward, and one having gone westward.  Again, we will have to unlock the lingual grammar to really discover what is going on in the record.  For instance, the tribe of Ephrayim was at one time known as the Scythians.  When we read this, we pronounce it Sythians, with the “c” disappearing.  However, it was likely pronounced Sakithians historically.  You will see how the "schaq" portion of the name of Yitschaq would come to be front and center in the historical record for purposes of identifying Ephrayim who in scripture it is said that his genealogy is not to be reckoned (Divrei Hayamiym Ri’shon [1 Chronicles] 5:12).

So, this is the foundation of our research on this subject.

Galatiym (Galatians) 3:29
And if ye belong to MASHIACH, then are ye Avraham’s seed, and heirs according to the promise.

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