Father’s Torah and Man’s Heart, by Angus and Batya Wootten

[Editor’s note: It is probably a human tendency to assume that others will understand things the same way we do if we just acquaint them with the same information. What we do not take into account is that people have diverse personalities, circumstances, learning styles, and ways of perceiving the world. That translates into diverse understandings of the same information. Which leads to another human tendency: to resist this diversity and compel others to accept our own understanding as the correct view.
Perhaps the saddest corollary to these tendencies is that spiritually minded people are not immune to them. In fact, some of the worst excesses in human history have come because of religious differences. The Torah Awakening is no exception. This is something Angus and Batya Wootten addressed in an article published in the House of David Herald in 1999.
Since Angus left us for his eternal reward earlier this year, BYNA has been republishing his articles in tribute to his memory and in honor of his contributions to the awakening of the House of Joseph in our generation. The article posted here is the first of many we will post that Angust co-authored with Batya. While both of them wrote well and persuasively, in their collaboration we see the melding of male and female perspective to present their complete heart as a couple. Angus’ legacy would not be complete without Batya, and her legacy is incomplete without him. As we approach Sukkot, the time our Heavenly Father has set apart for Messiah and His Bride to become one, we examine what Angus and Batya share as foundational to our forward progress. Their counsel? Rather than preach and argue, celebrate!]

Father’s Torah and Man’s Heart

By Angus and Batya Wootten – May 1999

As redeemed Israel, how does the Father want us to walk? In particular, how does He want us to handle the issue of “law versus grace”?

We must answer these questions because, as we labor to restore both “Judah and Ephraim” as brothers, we continually encounter two primary problems, both of which have to do with the “partial hardening” of “both the houses of Israel” (Romans 11:25; Isaiah 8:14; Genesis 48:19).

These problems are:

    1. Judah’s blindness to Messiah Yeshua as our “Divine Redeemer” (Psalm 49:7-9,15).[1]
    2. Ephraim’s blindness to the “wisdom of Torah” (Hosea 8: 12; Deuteronomy 4:6).[2]

Because Israel’s restoration primarily begins with Ephraim’s actions (Isaiah 11:13; Jeremiah 31:18-19; Romans 11), we focus on his problem with “Torah.” For, with this Issue, we wish to begin a series of “Torah Studies.” However, we want them to be of a different spirit than most Torah studies we have seen thus far.

So, in our attempt to rebuild “David’s fallen house,” we will first establish the “types of materials” we will use, and we will define a certain “framework.”

To begin, we see that in the parable of the prodigal, Yeshua tells of a father who has a younger “prodigal” son, who in turn has an older brother who is not happy about the wanderer’s return home (Luke 15:11-32).

This story well depicts Ephraim’s and Judah’s present state. For, in our day many of Believing Ephraim (Genesis 48:19) are coming to a place of repentance (Jeremiah 31:18-19), and they want to return “home” to their “roots.” However, in many cases, the older son, “Judah,” is not happy with Ephraim’s emersion from the pig sty.

Again, we seek to reunite the Father’s “two brothers.” And in our article “From Orphans to Heirs,” we explained that the “how do we reunite them” answer is for Ephraim to “celebrate.”[3]

To provoke the older brother [Judah] to jealousy, Ephraim must “make merry and be glad;” he must “celebrate and rejoice.” For our Heavenly Father wants Judah to “join the party.” He even wants those of Ephraim to make Judah “want” to join the celebration.

Yes, that is the job long ago assigned to Ephraim: Make Judah want what you have! To have Ephraim (they being the formerly “wild olive branches”) provoke Judah to “jealousy” was, and still is, the Father’s plan of salvation for “all Israel” (Jeremiah 11:10, 16; 2:18, 21; Romans 11).

The problem is, to accomplish this divine assignment, Ephraim, who has for so long seen himself as an orphan, needs to see that he too is an heir. For, then, he will cease to be “jealous” of Judah (Isaiah 11:13; Jeremiah 31:18-19). Then, he will see Judah as a “member of the family.” Then, the whole house of Israel will find total healing and restoration. And thus, Ephraim needs to see that the parable of the prodigal offers a solution to the reunion problem.

To Make Jealous – Make Merry!

“Meal during the Feast of Tabernacles (Sukkot),” anonymous, after Bernard Picart, ca. 1720-1725, Rijksmuseum, Amsterdam.

In this parable, the older brother was provoked because – his younger brother was “celebrating and rejoicing,” or “making merry.” This is translated from euphraino, euphraino (yoo-frah ‘ee-no), which means, to be in a good frame of mind, to make glad, to be or to make merry, to rejoice.[4]

Thus we see that legalism and religion will not provoke Judah. Celebration will (which explains why so many non-Jews feel an unexplainable urge to “celebrate the Feasts of Israel”).[5]

So, as we seek to rebuild David’s fallen tent (Amos 9:11; Acts 15:16), we will not use any form of legalism. It will have no place in this project.

Under the Law?

As we build, we will categorically refuse to have anything to do with putting people “under the Law” (Romans 2: 12).

But . . . on the other hand, we do not want to subject anyone to a bad translation of Scripture.

And, we question whether most people understand what Paul actually meant when he spoke of people being “under the law.” Paul said, “To the Jews I became as a Jew, so that I might win Jews; to those who are under the Law, as under the Law though not being myself under the Law, so that I might win those who are under the Law” (1 Corinthians 9:20).

Was Paul saying he was a two-faced chameleon who felt the end justified the means? Or, is Paul’s statement better translated in David Stern’s Jewish New Testament?

With Jews, what I did was put myself in the position of a Jew, in order to win Jews. With people in subjection to a legalistic perversion of the Torah, I put myself in the position of someone under such legalism, in order to win those under this legalism, even though I myself am not in subjection to a legalistic perversion of the Torah.

Paul is explaining that, when he encountered a Jew who was in bondage to legalism, he empathized with him. He identified with him. He tried to speak his language. But . . . Paul himself was not in such bondage.

Instead, Paul explains what he does identify with:

He says, “With those who live outside the framework of Torah, I put myself in the position of someone outside the Torah in order to win those outside the Torah – although I myself am not outside the framework of God’s Torah but within framework of Torah as upheld by the Messiah.” (1 Corinthians 9:21 JNT)

Messiah’s Torah Framework

The “framework” upon which Messiah hung the Torah is, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the great and foremost commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments depend the whole Law and the Prophets.” (Matthew 22:36-40)

Love” is the framework upon which all Torah instruction must hang. For if we “know all mysteries and all knowledge,” but “do not have love,” we are “nothing” (1 Corinthians 13:2).

All Torah teaching must first be based on a true love of God and neighbor (Leviticus 19:18).

But even that is not enough. . . .

Teachers of Torah must always point to and lift up Messiah Yeshua. For, all things are being “summed up” in Him. He “fills all,” is “in all,” and must always be our focus (Ephesians 1:10-11, 23; John 12:32).

Moreover, “if we are led by the Spirit, we will not be under the [perverted system that distorts the truth of the) Law.” (Galatians 5:18) Further, we will not subject ourselves, nor allow others to subject us to, the perversion of legalism. We will not submit to it for a minute (Galatians 2:5).

But on the other hand . . . It is not wise to throw out the proverbial baby with the bath water – which is what Ephraim has done in the past.

The perfectly good “baby” we have thrown out is called “Wisdom.” For our Father says of His Torah Instructions: “Keep and do them, for that is your wisdom and your understanding.” (Deuteronomy 4:6)

Wisdom is translated from the Hebrew word chokmah (khok-maw). It speaks of good sense, of being skillful, of acting wisely.[6]

Surely we do not want to throw out good sense. And so in our restoration process we will honor good sense by looking to the Torah for answers (2 Timothy 3:16). However . . . we also must have the good sense to know that we cannot boast about being a “Torah keeper.” For, it is impossible for anyone to truly “keep” Torah because its sacrificial system has been abolished. We cannot keep all of Torah. Because, to “keep” Torah, we must keep all of Torah (Romans 2:25; Galatians 5:3; Jeremiah 9:25).

So, boasting about observing Torah principles is not something we can use in this rebuilding program.

Besides, we should have the “good sense” to realize that if our Father laid down certain laws, and then it became literally impossible for us to keep those laws (i.e., Deuteronomy 16:2; Exodus 30:19-20), then we can only conclude one of two things: Either He is impotent and asleep at the switch, or, He is trying to send us a message.

The answer is the latter, and the message is, by the power of His Ruach HaKodesh He will write His New Covenant Torah on the tablets of our formerly stony hearts. Thus, the work is done by the Holy Spirit – not by boasting about our keeping Torah (Jeremiah 31:31-33; Hebrews 8:10, 10:16).

Excesses

Returning to our question, “How does the Father want Israel to walk?” it appears the supposed “answers” are primarily divided into two camps:

    1. “Law” that leads to “legalism”
    2. “Grace” that leads to “licentiousness”

Legalism versus licentiousness. Self-righteousness versus self-indulgence. Both are excesses. Both lead to a pit. So, what is the answer?

To begin, we try to define “Law and Grace.” And, grace is simply, unmerited favor. However, the Hebrew word Torah – usually translated law – means a precept or statute, especially the Decalogue or Pentateuch, and it comes from yarah, a root word meaning, to flow as water (i.e. to rain); to throw, especially an arrow (see 2 Chronicles 26: 15), to shoot; to point out, to teach, to direct, inform, instruct, show, teach.[7]

However, the English word law primarily means, “a rule of conduct or procedure established by custom, agreement, or authority . . . rules and principles governing the affairs of a community . . . a legal system . . . justice . . . legislation; legal action, proceedings, litigation . . . absolute authority. . . .” (The American Heritage Dictionary).

What we miss through our use of the word law is the Hebrew root of Torah, meaning the emphasis of, to flow as water, to be like an arrow, to point out, to direct, to inform, instruct, to show, to teach.

Yahveh says of His Instructions: “Keep and do them, for that is your wisdom and your understanding in the sight of the peoples who will hear all these statutes and say, ‘Surely this great nation is a wise and understanding people.’” And, “You shall therefore keep every commandment which I am commanding you today, so that you may be strong and go in and possess the land.” (Deuteronomy 4:6; 11:8)

If with a right heart attitude, we seek to walk in these commands, then, we will be made strong – courageous, able to conquer, of good courage, mighty, able to prevail, to behave valiantly.[8]

However, if we are legalistic and self-righteous about our being so “mature” that we are now “keeping” Torah, we will be used by the evil one to blind others to the strength and wisdom that flows forth from Torah. We will cause our Father’s people to miss the benefit of truths that teach His finer ways – truths that help them flow in the right direction, and to overcome life’s adversities.

Thus, in our studies we will seek to destroy every destructive implement of the evil one that we can find. And, we will seek to build up by using every wise Torah tool available to us.\

Laying Down the Law of Grace

Concerning “Grace only” teachings, we find that, if we lay down a “law” that “gives the answer,” then we have created yet another “law.” This is so even if we say there is “no law, but only grace.” For then, “grace only” becomes our “law.”

While we are saved only by “grace” (Ephesians 2:8), still, the fact remains that our Messiah has eternal laws (John 12:48-50). Moreover, it also is a fact that He shows mercy to lawbreakers.

Law and Grace. Both are true. Both are depicted in their true harmony in the life of Messiah Yeshua. For, He kept all the Father’s law, and yet was and still is, the personification of Grace.

Does grace have to necessarily do away with Torah? Can we not use the truths of both law and grace to rebuild David’s fallen booth?

Yes, we can and we will. However, to settle this ancient dispute, we must realize that, it is not really an argument about law “versus” grace. Instead, it is an issue of the “attitudes” of the proponents of either side. For, transgression first proceeds from the heart: “Out of the heart come evil thoughts, murders, adulteries, fornications, thefts, false Witness, slanders.” (Matthew 15:19)

Thus Hebrews 4:12 explains, “The word of God is living and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart.”

Our Father’s Word is an ever-acting critic of the thought-life, motivations, and purposes of our human hearts. It reveals the hidden things. Thus, “all things are naked and open to the eyes of Him to whom we must give account.” (Hebrews 4: 13)

This is true even if we are ignorant of the Father’s teachings. For, “The requirements of the law are written in our hearts, our consciences also bearing witness, and our thoughts now accusing, now even defending us.” (Romans 2: 15)

The Ruach HaKodesh is always at work in us, either bearing witness in our hearts that what we are thinking or doing is correct, or attempting to convict us of our error.

Thus, the argument is not one of “law versus grace.” Instead, heart attitude is the issue. And, the “heart” of the New Covenant promised to Israel is that, Yahveh will put His “laws in their minds and write them on their hearts.”

Our Father promised to “make a new covenant with the house of Israel and with the house of Judah. Not like the covenant . . . made with their fathers . . . which they broke.” Instead, He says, He will make a new covenant only with “the house of Israel.” Of it, He says, “I will put My law within them and on their heart I will write it; and I will be their God, and they shall be My people.” (Jeremiah 31:31-33)

Our Father found “fault” with both houses: Israel (Ephraim) and Judah (Hebrews 8:8-10). And, when they fully enter into His new covenant, they are “Israel.” He no longer accepts their divided state. Instead, He makes a new covenant only with a reunited “Israel.” (Ephesians 2: 14)

Further, this covenant will not be totally fulfilled until the millennial age – for, at that time, “They will not teach again, each man his neighbor and each man his brother, saying, ‘Know the Lord,’ for they will all know Me, from the least of them to the greatest of them,’ declares the Lord, ‘for I will forgive their iniquity, and their sin I will remember no more.” (Jeremiah 31:34; Hebrews 8:11)

Until that time, the Father is still attempting to write His Torah truths on the hard hearts of His scattered Israelite children.

Accepting the Yoke of the Holy One

In the past, Ephraim had a bad attitude toward Torah, and, the Father said of him, “Though I wrote for him ten thousand precepts of My law, they are regarded as a strange thing.” (Hosea 8:12) And, “Ephraim is a trained heifer that loves to thresh, but I will come over her fair neck with a yoke; I will harness Ephraim.” (Hosea 10:1 1)

So, He sent Messiah, and He told us to, “Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and you will find rest for your souls.” (Matthew 11:29)

Once the veil is lifted from Ephraim‘s heretofore blinded eyes, once he is properly “instructed” (Jeremiah 31:18), then in Messiah Yeshua, Ephraim will accept the “yoke” of a Torah that is based on love. For, Messiah’s Torah yoke is a gentle yoke that brings rest to the weary soul.

Thus, in our rebuilding program we will not use tools of pagan trade, nor build with “traditions of men,” be they from Rome or Babylon. Instead, we will seek to destroy all deviant teachings – Christian and/or Jewish (Isaiah 27:9).

With our Torah study we issue a call to all Israel to, “Come up higher.” For, if we will respond to this call and begin to build in true righteousness, we will soon see David’s glorious, fully restored tent!

So . . . Let the building program begin!


[1] See Batya Ruth Wootten, “Forsaking Our First Love,” “Is the ‘Greek’ New Covenant Inspired? Is Yeshua Divine,” and “The I Am, His Son, and The ‘Trinity,’” House of David Herald 8-10 (October 1996), 8-6 (June 1996), and 8-7 (July 1996).
[2] See Batya Ruth Wootten, “Good Laws – Bad Attitudes,” “Torah and The Two Witnesses,” and, Yahveh’s Calendar versus Compromise With Babylon and Rome,” House of David Herald 6-10 (October 1994), 6-11 (November 1994), and 6-8 (August 1994).
[3] Batya Ruth Wootten, “From Orphans to Heirs,” House of David Herald 9-12 (December 1997).
[4] Strong’s word #G2165.
[5] For celebration suggestions see Batya Ruth Wootten, “Celebrating Passover As Never Before!” “Shavuot and Two Leavened Loaves,” “Yahveh‘s Calendar versus Compromise with Babylon and Rome,” “Restoring The Fallen Booth of David: A Tabernacles Celebration,” House of David Herald 9-3 (March 1997), 9-5 (May 1997), 6-10 (October 1994), 5-9 (September 1993); and Angus and Batya Wootten, “The Way of the Gentiles,” House of David Herald 5-12 (December 1993).
[6] Strong’s Concordance word #H2451.
[7] Strong’s Concordance words # 8451 and 3384 respectively.
[8] 7 Strong’s Concordance word # H2388.

The Jubilee Generation! by Angus Wootten

[Editor’s note: Ever since Yeshua ascended to the Father, Christians have kept their eyes on the sky looking for His return and the completion of His Messianic mission. What has seldom come into Christian consciousness, however, is that Jews have looked for completion of that same Messianic mission for far longer than the 2,000 years since Yeshua walked the earth. It seems that the Jewish focus is not solely on heaven – the involvement of which is necessary for Messiah to do all that is prophesied – but here on earth. They know better than Christians have known that the messianic promises revolve around the final redemption and restoration of Israel.
Angus Wootten grasped both the Christian and the Jewish perspectives on this matter. He saw them not as mutually exclusive eschatological approaches, but as complementary. The key to reconciling them, as he intimates in this 1998 article, is in the revelation that there is a very large non-Jewish portion of Israel which has been hidden from view for nearly three millennia in accordance with the pronounced judgment of the Almighty on the rebellion of His ancient covenant nation. That hidden part of Israel is coming into view even now, as Angus explains.]


The Jubilee Generation!

By Angus Wootten – November 1998

The seventh angel sounded; and there were great voices in heaven, saying, “The kingdoms of this world are become the kingdoms of our Adonai [Lord], and of his Mashiach [Anointed One]; and He shall reign for ever and ever.” (Revelation 11:15).

How does the Holy One of Israel, the God of Abraham, Isaac and Jacob, plan to accomplish this age – ending event? How will He realize His Messianic Vision, which is to manifest His presence – in His earthly Kingdom – in the midst of a united people.

To reach this goal, obviously one of His larger challenges is, “uniting His people, Israel.” The above is taken from the Herald article, “The Messianic Vision.”[1] While this article gives a good answer to the “how” question, it does not give the fullest answer to the “when” question.

Undoubtedly, our generation is closer to the return of Messiah, and to the establishment of His Kingdom here on earth, than any previous generation! But how close is that? And what is so special about this generation that We should believe that we are “the generation”?

The generation that experiences this age-ending event will realize fulfillment of Yeshua’s mission:

And He came to Nazareth, where He had been brought up; and as was His custom, He entered the synagogue on the Sabbath, and stood up to read. And the book of the prophet Isaiah was handed to Him. And He opened the book, and found the place where it was written, “the Spirit of the Lord is upon me, because He anointed me to preach the gospel to the poor. He has sent me to proclaim release to the captives, and recovery of sight to the blind, to set free those who are downtrodden, to proclaim the favorable year of the Lord. . .” And. . ., “Today this Scripture has been fulfilled in your hearing.” (Luke 4: 18-21)

According to the rabbinical custom of Yeshua’s day, reference to this verse in Isaiah would have been thought to include the entire passage.

Continuing, we see that Yeshua was declaring that He been sent,

To proclaim the favorable year of the Lord, and the day of vengeance of our God; to comfort all who mourn . . . giving them a garland instead of ashes, the oil of gladness instead of mourning, the mantle of praise instead of a spirit of fainting. So they will be called oaks of righteousness, the planting of the Lord, that He may be glorified. Then they will rebuild the ancient ruins, they will raise up the former devastations, and they will repair the ruined cities, the desolations of many generations. And strangers will stand and pasture your flocks, and foreigners will be your farmers and your vine dressers. But you will be called the priests of the Lord; you will be spoken of as ministers of our God. You will eat the wealth of nations, and in their riches you will boast. Instead of your shame you will have a double portion, and instead of humiliation they will shout for joy over their portion. Therefore they will possess a double portion in their land, everlasting joy will be theirs. . . . (Isaiah 61:2-9)

Yeshua said in the synagogue in Nazareth, “Today this Scripture has been fulfilled in your hearing.” Yet, today, some two thousand years later, from our finite viewpoint, Yeshua’s declaration has not yet been fully fulfilled.

Truly Yahveh’s ways are not our ways, especially when it comes to “time.”

So, how did Yeshua fulfill these Scriptures?

He set in motion a plan, which, in the fullness of time will see every jot and tittle of these verses accomplished.

Further, every generation since has played an integral part of this fulfillment. However, even though prior generations have gained approval by passing the torch of faith to the next generation, they did not receive what was promised. Because, it yet remains for a generation to carry the torch across the finish line, at which time all things will be perfected (Hebrews 11:39-40).

Could we be that final generation? Could we be the “finish line generation,” the generation that will see captives being set free, the blind regaining their sight, the lame being healed, and having their land returned? Will we experience the fulness of the “favorable year of the Lord”?

If so, truly we will experience the ultimate “Jubilee!”

The Concept of Jubilee

At the core of the idea of “jubilee” is the Mosaic doctrine, that all things, all creatures in the world do not belong to men at all, but to Yahveh alone.

The biblical law of redemption makes “jubilee” possible. This jubilee law deals with the fact that the land should not be sold in perpetuity, for it belonged to Yahveh, and those in bondage should, and could be, redeemed. The redemption of land and of those in bondage could be accomplished at any time by a kinsman redeemer. Otherwise, in the year of Jubilee the land would revert back to the owner, and those in bondage would be freed (Leviticus 25:23-55).

Biblically, the year of Jubilee is celebrated in the fiftieth year. In this year, agricultural lands sold during the past 49 years are returned to their original owners, and any Israelite that is in bondage is set free.

Seventeen Jubilees were celebrated from the time Joshua took the land until the destruction of the First Temple. Then upon Judah’s return from Babylon, the count began again, and it stopped with the destruction of the Second Temple.

Though in this present year [1998] the state of Israel is celebrating a jubilee of its founding, still, it is not a Biblical jubilee. Perhaps the reason Jewish religious leaders have not yet called for a Biblical jubilee is because, according to the Talmud, the Jubilee Year laws are in force only when all the tribes are living in “Eretz Israel” (TB Ar. 32b).

Again, we ask, could we be that jubilee generation?

The answer is, “Yes!”

Why?

Because the first jubilee generation saw the first advent of Israel’s Messiah. Therefore, would not the second jubilee generation be an appropriate time for His return? Would not a jubilee generation be the time to make the kingdoms of this World the Kingdom of our Messiah? Surely that would be fulfilling the very essence of Yahveh’s jubilee principals – by asserting His ownership of all the earth, and its population, and for all creation to acknowledge His Lordship. At that time every knee will bow and every tongue will confess that He and He alone is Lord!

How do we know that Yeshua came in the first jubilee generation? Further, how do we know that we are the second jubilee generation?

Defining A Generation

To begin, a generation is the period from a man’s birth to the birth of his son. It also can refer collectively to the people who lived in a like period.

Scripturally, the average length of a generation is most often assumed to be forty years. For, in the wilderness all the men over twenty died within a forty-year time frame. The forty year span of the rule of David and Solomon, and of four of the judges, adds support for a forty year generation. However, we also find Scriptural support for a hundred year generation: Yahveh told Abraham that his descendants would be in a foreign land four hundred years and then He would bring them out in the “fourth generation.”

Matthew’s genealogy further complicates the problem of determining the length of a generation. His genealogical list gives forty-two generations from Abraham to the birth of Yeshua (Matthew 1: 17). It gets complicated when we try to determine the time span of these forty-two generations. If we use hundred year generations, we have a 4200 year span. If we use forty years, we have a 1680 year span. However, neither of these time spans fits with known history. Further, the general agreement among biblical scholars is that Yeshua was born in 5 or 6 B.C., and that Abraham was born in the period of 2000 B.C. to 2200 B.C.

The answer that solves this dilemma and also fits with history is:

From the flood to the Exodus from Egypt, generations were 100 years long, afterwards, they were forty years long. This reasoning, when applied to Matthew’s genealogy, gives us eight one-hundred year generations: Abraham, Isaac. Jacob, Jacob’s twelve sons, and four generations in Egypt – and thirty-four forty-year generations. Using this rationale (34 x 40 = 1360 + 800 = 2160), and back-dating from 6 B.C., we arrive at 2166 B.C. as Abraham’s year of birth. This is the exact date given by the NIV Study Bible Old Testament Chronology for Abraham’s birth. Further, this perception of generations would place the flood some seven to eight hundred years earlier, and well within the time frame that is acceptable to the majority of scholars.

After Yahveh had virtually destroyed the ancient world with the flood, we find that His plan to have a people for His own possession is to be accomplished through the descendants of Noah’s son, Shem. This means Shem’s son Arphaxed represents the first generation of the post-flood world. And, from Arphaxed to Abraham, there are seven generations. Add these seven generations to the forty-two generations from Abraham to Yeshua, and we have forty-nine generations. Thus, Yeshua then came in the fiftieth generation. or first jubilee generation: 6 B.C. to 34 A.D.

This in turn means the first generation after Yeshua would have begun in 35 A.D., which year is also thought to be the year of Paul’s conversion.

Paul conversion is key to the almost 2000 year effort to renew the world spiritually, and to regather Yahveh’s people. This mission stands in contrast to the mission of Noah’s sons, which was to repopulate the world physically.

And, the next fiftieth generation from Yeshua, meaning the second jubilee generation, began in 1996 A.D.!

So. today, in 1998 A.D., we live in the second year of the fiftieth generation from Yeshua, and in the one hundredth generation from the flood!

Are there other events that would validate that this is the generation that will see the “favorable year of the Lord?”

The first act of the second Jubilee was the end of Israel’s (Ephraim’s) punishment. After twenty-seven-hundred and thirty years, Ephraim’s blindness to his heritage was being removed. He was being freed from the sentence of being a people who were “not a people” (Hosea 1:9, Ezekiel 4:5). Truly this was a favorable year for Ephraim!

To understand the punishment of Ephraim, and its length, we quote largely from the Herald article, “Ephraim, Free At Last! Once Again A Mighty Man!”[2]

Ephraim’s Punishment

The Prophets Hosea and Amos explained why and how Israel would be punished for their iniquity: “Israel is swallowed up; They are now among the nations. Like a vessel in which no one delights” (Hosea 8:8). And, “I will shake the house of Israel among all nations as grain is shaken in a sieve, But not a kernel will fall to the ground” (Amos 9:9).

Bala, the Hebrew word for swallow, which word Hosea uses in his description of Ephraim’s punishment, has the connotation of someone eating a piece of food, and having it become a part of their body. For example, today, try to find, or identify in your body, the food you ate last week. Even so, Ephraim was destined to be punished, by being swallowed up by the Gentile nations, and so to become an indistinguishable part of them. This punishment has been in effect until this generation, and during this time of blindness, Ephraim has not known who he is!

From Ezekiel we gain an understanding of the duration of Ephraim’s punishment. For Yahveh told Ezekiel to, “Lay on your left side and put the sin of the House of Israel upon yourself. You are to bear their sin for the number of days you lie on your side for I have assigned to you a number of days corresponding to the number of years of iniquity [of Israel] . .  390 days. Thus you shall bear the iniquity of the House of Israel”

We know Yahveh spoke of Ephraim/Israel because He also said, “After you have finished this, lie down again on your right side and bear the sin of the House of Judah. I have assigned you 40 days, a day for each year” (Ezekiel 4:4-6).

To understand this punishment we need to see that Ezekiel lived 135 years after the Northern Kingdom of Israel (Ephraim) had become “no more.” Yet, Yahveh had not forgotten about them, because through Ezekiel, He explains the length of their punishment for their iniquity.

The people of the northern ten tribes would not repent of their paganism. Further, Yahveh was adamant that He is a jealous God, and that Israel was to have “no other gods” before Him. Yet, He also was, “a compassionate God; who would not fail them nor destroy them nor forget the covenant which He had sworn to their fathers” (Deuteronomy 4:31; 5:9).

Like father like son, Ephraim still has the problem of allowing pagan, or Gentile ways, to creep into his relationship with his God. 

Judah’s Punishment

We gain understanding of the duration of Ephraim’s punishment by first looking at Judah’s punishment:

Ezekiel was instructed to lie on his right side for 40 days, a day for a year. Thus, we see that Judah was to receive 40 years of punishment.

But unfortunately, this forty years is only part of Judah’s punishment. Because, in the account of the two sisters, Aholah (Samaria) and Aholibah (Jerusalem/Judah), we see that they engaged in prostitution when they were young and still in Egypt. Additionally, Aholah/Ephraim was engaged in prostitution with the Assyrians. It was this harlotry with their Assyrian neighbors that led to Aholah’s downfall.

During the century preceding the final destruction of the city of Samaria, the Northern Kingdom was integrated into the Assyrian Empire. Piece by piece various portions of the Northern Tribes became vassals of Assyria, until they were entirely absorbed into the Assyrian Empire. When the City of Samaria fell in 722 B.C., it was just the last little bastion of the Northern Kingdom.[3] It did not take a war for most of Israel to become Assyrian. This fact is confirmed by Yahveh’s statement: “I handed her over to her lovers, the Assyrians, for whom she had lusted.” (Ezekiel 23:9)

Since the Ephraimites had lusted for Gentile ways, Yahveh gave them over to the Assyrians, that they might ultimately be scattered among the Nations, and thus to become “Gentiles.”

Recalling the demise of Aholah, Yahveh said to Aholibah, “You saw your sister in her lust and prostitution, yet you have been more depraved than your sister.” You have gone the way of your sister, so I will put her cup in your hands. You will drink your sister’s cup, a cup large and deep and it will bring scorn and derision for it holds so much.”

Judah’s sister’s cup contained 390 years of punishment! Thus, adding 390 years of punishment to the 40 years which Judah initially received. And that gives a total of 430 years of punishment for Judah.

When did Judah’s punishment start?

Nebuchadnezzar, king of Babylon, subdued Judah in 595 B.C.. After this date, they no longer had political or religious control over their own territory, Jerusalem, nor over their temple.

Thus, if we take 596 B.C. as the first year of their punishment, and if we move forward 430 years we come to 166 B.C.

What happened in 166 B.C.?

The Maccabees revolted against the Greeks.

In coming to 166 B.C., we come to the time of the Maccabees victory over the Greeks, and to the miracle cleansing of the temple – the time when they found only enough oil in the temple to last for one day. But miraculously this one day supply of oil lasted for eight days, giving them time to make a fresh supply of oil. This miracle is celebrated as the Feast of Hanukkah (Feast of Dedication). Judah‘s punishment was over, and they had regained religious and political control over their temple and a large portion of their territory.[4]

The Length Of Ephraim’s Punishment?

Pencil drawing on greenish paper (brown wash) of king Tiglath-pileser III enthroned, by Charles Doswell Hodder. From a bound set of original drawings made at the time of the nineteenth-century discoveries in Assyria. Many of these drawings were used by Layard in his publications of the 1840s and 1850s. British Museum, London, item 2007,6024.10.

Now let us go back to Ephraim. He was assigned 390 years of punishment. Correct?

No. For unfortunately, Ephraim would receive far more than 390 years. We understand this through Yahveh’s fourfold declaration given in the Twenty Sixth Chapter of Leviticus. This declaration establishes unrepentant Ephraim’s fate:

If also after these things, you do not obey Me, then I will punish you seven times more for your sins. . . If then, you act with hostility against Me and are unwilling to obey Me, I will increase the plague on you seven times according to your sins. . . Then I will act with hostility against you; and I, even I, will strike you seven times for your sins. . . Then I will act with wrathful hostility against you; and I, even I, will punish you seven times for your sins” (Leviticus 26:18, 21, 24, 28).

When Yahveh declares a punishment, you are going to get it. Regardless. If you sow, you are going to reap. According to Yahveh’s rules you are going to get the punishment – even if you repent. Further, if you don’t repent, you will receive a seven-fold punishment!

Judah received a punishment of 430 years. And, when Judah went to Babylon (that being their punishment), they repented. To this day, the Jewish people (as a whole) do not have idols. And since they repented of their idolatries, their punishment lasted only 430 years.

But, hapless Ephraim never repented. So, the Northern Kingdom received a seven-fold punishment: 390 years times seven, for a total of 2,730 years of punishment.

Exactly what was Ephraim’s punishment?

Yahveh said the Ephraimites would be scattered among the nations, and that they would “lose their identity.” They would become, “Lo Ammi,” meaning “Not A People” (Hosea 1:9-10; 2:2,23).

So poor misguided Ephraim received a sentence of 2730 years – the punishment being he would not be recognizable people – he would lose his identity.

When Did Ephraim’s Punishment Start?

In determining the date of Judah’s punishment, we did not pick the year 585 B.C., which was when Nebuchadnezzar sacked Jerusalem and destroyed Solomon’s temple. Rather, we started from the year, 595 B.C. when Judah no longer had political and religious control over their territories. Therefore, we will apply this same measure to Ephraim. And, while the city of Samaria was finally destroyed in 722 B.C., the majority of the Northern Kingdom had become a vassal state of Assyria by 734 B.C.

Confirmation of these facts is substantiated by the Cuneiform Text of Tiglath-Pileser III, which chronicle his Gaza-Damascus Campaign in 734-33 B.C.

When the armed hordes of Assyrians completed their campaign against Bet-Omri (Israel), Israel was mortally wounded, decimated by deportation, beaten back into a tiny corner of the Northern Kingdom. With the exception of Samaria, all its cities had been annexed, and the country had been divided into provinces over which Assyrian governors and officials exercised strict control.

All that was left of Israel was a dwarf state, a tiny pinpoint on the map: the mountain of Ephraim with the royal city of Samaria.[5]

When Will Ephraim’s Punishment End?

When will Ephraim’s punishment be ended?

If we count 2730 years from 734 B.C., we arrive at the year 1996. If we use the year 722 B.C. as a base, we come up with the year 2008.

Please note: This is not to say that Yeshua will return and reestablish His Kingdom in this twelve year time frame! Unlike the now infamous book, 88 Reasons Why Jesus Will Return In 1988, we are not giving 96 Reasons Why Yeshua Will Return In 1996, nor or we giving 208 Reasons Why Yeshua Will Return In 2008. Rather, we are saying that, at the end of Ephraim’s punishment, Yeshua is free to restore the corporate Kingdom to Israel – and thus to truly celebrate the final jubilee!

Why is it important that we understand Ephraim’s punishment?

Because Ephraim’s punishment is now at an end!

We need to see that Ephraim would not be rewarded with the restoration of the Kingdom to the people of Israel while he is still undergoing the punishment of not being recognizable people! For, they could not be recognized as the people of Israel! And the Church has not seen itself as a co-heir with the Jewish people to the physical promises made to Abraham, Isaac and Jacob. Granted, many have taught that they have replaced Jewish Israel, or that they are spiritual Israel. But, Believers have not seen themselves as part of the corporate (physical) people of the commonwealth of Israel – especially they have not seen themselves as a people who need to be reunited with their brother Judah.

When Yeshua returns, His people will be freed! Yet, He had to adhere to His own Word. Therefore, He could not return until the punishment He mandated for those of Ephraim was completed.

Admittedly, we cannot be absolutely sure as to the exact beginning, nor the exact end, of Yahveh‘s decreed punishment. However, we do know this: there is a moment in time when it began, and there will be a moment in time when it ends. We also know that Ephraim’s punishment could not have started any later than 722 B.C. And, that it was only in the last quarter of this century that Messianic non-Jewish Believers began to see that there were two houses of Israel, as described in Scripture (Ephraim and Judah). Further, it is evident that these two houses have not as yet been reunited as one undefiled house. The people of Israel have not yet taken full possession of the land given to their father Abraham. And, the Greater Son of David is not ruling over them.

So it is that we are beginning to see, that, as Ephraimites, we are full-fledged members of the commonwealth of Israel. We are part of the people to whom the Holy One of Israel said He would restore His Kingdom! (Isaiah 8: 14; Ezekiel 37:22-25)

We know that the punishment of Ephraim began no later than 722 B.C., and we know from history that his punishment has been in full force until recent years. What we do not know for sure, is, when Yahveh will deem that it is fully completed. But we do know that Yeshua said: “The generation that sees the fig tree blossom will see His return.” (Matthew 24:32-34)

Surely the fig tree cannot blossom until all the tribes of Israel know their Messiah and realize their heritage, and are living in the land! So Ephraim must now be instructed as to his heritage, and Judah to the identity of their Messiah. Then the two houses will become one reunited house of Israel.

How will Yahveh accomplish this monumental task? Scripture records that it has been His practice to accomplish His purposes on earth through men and women. And, why would we expect He who does not change to change?

If in truth we are the generation that will cross the finish line, then the task of instruction is ours! And, as forerunners who know our Messiah and our heritage, it is our job to lead the way! And, at most, we have thirty- eight years left to do the job.

But, with the help and guidance of the Holy Spirit we can do it! Remember, a journey of a thousand miles begins with one step. The building of the largest structure on earth – the Great Wall of China – began with the placing of one stone. So let us step out and begin instructing the living stones which Yahveh will use to build His House, the united house of Israel (1Peter 2:5).

So, with joy, run your leg of the race!


[1] See Angus Wootten, “The Messianic Vision,” House of David Herald 8-1, January 1996. Republished by B’ney Yosef North America at this link: https://bneyyosefna.com/2643-2/.

[2] See Angus Wootten, “Ephraim Free At Last! Once Again A Mighty Man!,” House of David Herald 8-4, April 1996. Republished by B’ney Yosef North America at this link: https://bneyyosefna.com/ephraim-free-at-last-one-again-a-mighty-man/.

[3] See Angus and Batya Wootten, “The Way Of The Gentiles,” House of David Herald 5-12, December 1993.

[4] See Angus Wootten, “The Price Of Peace,” and Batya Wootten, “Celebrating Hanukkah,” House of David Herald 7-11, November 1995, and 7-12, December 1995.

[5] See The Bible As History, by Werner Keller 1955, pages 245-249, translated from the German, published by William Morrow and Company, New York, in 1956.

A House for All the World’s Prayers

“Jonah sits under the miracle tree near Nineveh,” Caspar Luyken, 1708, Rijksmuseum, Amsterdam. Music: “The Prayer,” Charlotte Church and Josh Groban, Prelude: The Best of Charlotte Church, Integrity/Columbia(P), Sony Music 2002.

Our Heavenly Father holds out the promise of redemption to every person. Do we really believe that? Or in our hearts do we consider some more worthy of redemption than others?

Isaiah 56:4-8; Jonah 3:10-4:10; Matthew 12:41; Mark 12:15-17

Click here to listen to the podcast:

https://www.podbean.com/media/share/pb-jat9j-ec288d

Searching For Our Tribal Heritage, by Angus Wootten

via Searching For Our Tribal Heritage – B’ney Yosef North America

[Editor’s note: The people of God have struggled through an identity question for millennia. It comes down to this: if God has designated Israel as His only covenant nation, and only those who are part of Israel can partake of all His promises, then who is Israel, and how does anyone get to be part of it? The proposed answers are many, and often seem to be mutually exclusive. Is Israel only the Jewish people? Is it only the church, which is now “spiritual Israel,” or “the Israel of God?” Is it only people from the British Isles, or from Africa, or some other ethnic grouping? Or is it perhaps something else – something more inclusive that incorporates all who call upon the name of the Lord (Joel 2:32, Acts 2:21, Romans 10:13), somehow embracing both physical descendants of Abraham and foreigners whom God has “grafted in?”

In 1994, Angus Wootten proposed an answer based not only on his understanding of scripture and history, but his faith in a covenant-keeping God to come through on His promises. More than a synthesis of various positions, Angus crafted a balanced, logical approach that indicates how much we all have in common as part of God’s family, regardless how we got in. This article was originally published in the August 1994 edition of the House of David Herald.]


Searching For Our Tribal Heritage

By Angus Wootten – August 1994

House of David Herald, vol 7-8, August 1994

Our Heavenly Father had the Prophets Amos and Hosea deliver a message to the Northern Kingdom of Israel: “Behold . . . I will shake the house of Israel among all nations as grain is shaken in a sieve, but not a kernel will fall to the ground” (Amos 9:9). And ultimately, He said, “Israel is swallowed up; they are now among the nations like a vessel in which no one delights” (Hosea 8:8).

Even earlier the Psalmist had warned: “They did not listen to the voice of Yahveh . . . Therefore He swore to them, that He would cast them down in the wilderness, and that He would cast their seed among the nations, and scatter them in the lands . . . [For] they did not destroy the peoples, as Yahveh commanded them, but they mingled with the nations, and learned their practices” (Psalms 106:25-27; 34-35).

Knowing that we can only please Yahveh by faith (Hebrews 1 12:6), we have no alternative but to accept that the foregoing prophesies have been fulfilled, and that the following promises are either now being fulfilled, or at some future date will be fulfilled: For He says the scattered peoples will cry out: “Save us, O Yahveh our God, and gather us, from among the nations, to give thanks to Thy Holy Name, and glory in Thy praise” (Psalms 106:47).

The Psalmist also gives the reason why Yahveh answers this prayer: “For He remembered His holy Word with Abraham His servant; and He brought forth His people with joy, His chosen ones with a joyful shout. He gave them also the lands of the nations, that they might take possession of the fruit of the peoples’ labor, so that they might keep His statutes, and observe His laws” (Psalms 105:42-45).

Even though we are required to exercise our faith, we can contemplate on how Yahveh did, and will, fill the many prophesies about the scattering and regathering of the people of Israel. And, in regard to their regathering, we can attempt to ascertain whether we might have a role to play. So let us start our investigation from the most advantageous position possible: that of a graduate student of the House of David. A graduate student is one who has read In Search of Israel, The Olive Tree of Israel, and issues of the Herald, and fully understands the basic teaching of House of David:[1] That there were in Scripture, and still are two houses of Israel, Ephraim and Judah, and that it is Yahveh’s plan for them to be reunited into one house, which becomes the restored kingdom of Israel.

We are starting from the vantage point of understanding that Israel today is separated into two houses, of which many are still scattered among the nations. Today, those of the house of Judah are primarily scattered among the Jewish people, while those of the house of Ephraim are primarily scattered among the Christian people. As we well know, the initial division between Ephraim and Judah took place in 930 BC, when the united Davidic kingdom was divided into the Northern and Southern kingdoms of Israel, or Israel and Judah. Over the next two centuries, the Northern Kingdom was slowly absorbed into the surrounding nations, including Judah.

For example, during the reign of Baasha, 908-886 BC, Ben-hadad, King of Assyria, sent the commanders of his armies against the cities of Israel, and they conquered Ijon, Dan, Abel-maim, and all the store cities of Naphtali (2 Chronicles 16:4). During the same period King Asa of Judah had many from Ephraim, Manasseh, and Simeon defect to him from Israel (2 Chronicles 15:9).

It was some one hundred and sixty years later that the end came with the Assyrian conquest of the city of Samaria in 722 BC, alter a three year siege. It was at this time that the famous exile of 27,290 inhabitants of the city, taken as booty, were carried away into exile by Assyria, and settled in Halah and Habor, on the river of Gozan, and in the cities of the Medes (2 Kings 17:6). While this one exile most often forms the basis for most works that seek to explain the wanderings of the “Ten Lost Tribes,” it was by no means their only exile, and, it was neither total, nor was it final, and it surely does not constitute the entire remnant of the Northern Kingdom.

The Assyrian policy at that time was first to absorb areas and populations into the empire in place, and next to establish vassal states. When the first two policies did not work, they would take military and political control of the area, effectively neutralizing the population by deporting a portion of the people: which basically included the leadership, soldiers, and all those capable of being a threat to Assyrian control. These exiles were replaced by the importation of foreign colonists, those who were exiled from their own lands. And then, as today, there was a continual voluntary movement of people for economic reasons.

Josiah, like his great-grandfather Hezekiah, led a national revival that included inviting remnants of the ten tribes of Israel’s northern kingdom to join Judah in celebrating the Passover. (Koning Josia viert Pesach (King Josiah Celebrates Passover), Philips Galle, after Maarten van Heemskerck, Haarlem, c. 1569, Rijksmuseum, Amsterdam.)

Hezekiah, King of Judah 7l5-686 BC, reinforces the fact that the deportation of the Northern Kingdom was not total. As a young man, Hezekiah had observed the gradual disintegration and capitulation of the Northern Kingdom as the Assyrians advanced southward. He realized that Israel had been taken captive because of her disobedience to Yahveh’s laws. Therefore, Hezekiah was concerned that his people renew the covenant they had broken. And also, attempting to heal the breach that had separated Judah and Israel since Solomonic times, he sent letters throughout the land inviting the people to come to Jerusalem for the Passover. Although some ignored Hezekiah’s appeal, many responded, coming from Asher, Manasseh, Ephraim, and Issachar, as well as from Judah.[2]

So, the population of the area which comprised the former kingdom of Israel consisted of many elements: remnants of the peoples which the Israelites had failed to destroy when they took the land, remnants of the Israelites, Assyrians residing in the land, foreign colonists imported by the Assyrians, and those who had moved into the area for economic reasons.

Then, in 586 BC, we have a virtual replay of the fall of Israel, with Nebuchadnezzar’s conquest of Judah, along with several deportations of portions of the population of Judah to Babylon. Then, seventy years later, in 535 BC some of the descendants of those deported to Babylon began to return to Jerusalem. Next we see the temple being rebuilt and the reestablishment of Judah as a recognizable people who became known as “Jews.”

Over the next five centuries, the only visible Israelites, and the only known worshipers of Yahveh, were known as “Jews.” So anyone, in the then land of Israel — Judea, Samaria, Galilee — or throughout the world who was called to be a worshiper of Yahveh, became known as a “Jew” — regardless of their tribal heritage. Thus, James addresses his letter to, “the twelve tribes who are dispersed abroad” (James 1:1). Furthermore, the post exilic prophets, in particular Jeremiah, Ezekiel, Daniel, and Zechariah, treated the tribes of the vanquished northern kingdom — regardess of where they were — as integral parts of the covenant people of Israel.

The description of Ezekiel’s two sticks, which represented Ephraim and Judah, indicates that each stick contained elements of all twelve tribes (Ezekiel 37:15-19). This was obviously true in Ezekiel’s day, and will be true in that day, which is yet future, when the two sticks are made one in Yahveh’s hand.

There are two key facts that must be kept in mind when attempting to track the people of Israel: One is the fact that the bloodline comes from the father.[3] Secondly, one’s biology does not change, regardless of where the people were, or presently are, located. Also, what one believes or does not believe cannot change one’s genealogy. An Israelite forever remains an Israelite. Though an Israelite may be “lost” to the world, and even lost to themselves, an Israelite is never lost to Yahveh’s all-seeing eyes (Amos 9:9).

So, by 30 AD, when the ministry of Yeshua served to once again divide the people of Israel, only Yahveh Himself knew the genealogy of the seven million Jews that were in Judah, Samaria, Galilee, and scattered throughout the Roman Empire. Again, we know from James that all twelve tribes were represented in this number. We also know that a major portion of the Jewish people did not follow after Yeshua. And, after the destruction of the temple in 70 AD, and the loss of a sacrifice and a priesthood, they established what we know today as Rabbinic Judaism. However, one important portion our Jewish brothers retained was the title of, “Jew,” which to many people, has become synonymous with “Israel.”

On the other hand, a significant portion of the Jewish people did follow after Yeshua. In fact, history tells us that for the first thirty years the Early Church was virtually all “Jewish.” However, the influx of “Yahveh fearing Gentiles” had given the Church a non-Jewish majority by the end of the first century.

The first thing to realize is that the Jewish people who followed Yeshua did not have a change in their genealogy. They were still Israelites, and their descendants, even to this day, are still Israelites, whether or not they care to call themselves Israelites, and whether they know it or not.

What was the tribal make-up of these two First Century groups? Realizing that only Yahveh can definitively answer this question, we are limited to reasonable assumptions and educated guesses. So, would it not be reasonable to assume that the initial tribal composition of the two groups would roughly parallel their tribal composition today? If this is true, then we have only to determine the current tribal composition to answer this question. Today, most Christians deny that they are physical Israelites from any tribe. This would pretty well rule out that they are from Judah, Benjamin or Levi, because descendants of these tribes did not receive the punishment of being lost to their identity. On the other hand, based on limited survey data, Jewish people claim heritage from the tribes of either Judah, Levi or Benjamin. Therefore, it would be reasonable to conclude that a majority of the first century Jews who followed Yeshua had a Northern Kingdom tribal heritage, while a majority of those Jews who followed after Rabbinic Judaism had a Southern Kingdom tribal heritage.

As for the “Yahveh fearing Gentiles” we ask: who were they, and where did they come from? Paul answers the question of who they were, by stating who they are: “And if you belong to Yeshua, then you are Abraham’s offspring [seed, sperm], heirs according to promise” (Galatians 3:29).

Another statement by Paul that should also be considered is, “‘you’ who were formerly Gentiles in the flesh” (Ephesians 2:1 1). The implication clearly is that “you” are no longer Gentiles in the flesh. Thus, if “you” are not now a Gentile in the flesh, then “you” must be the only alternative: an Israelite in the flesh. Was the flesh of the “you” miraculously changed from Gentile to Israelite? Or, does Paul mean: Now that you have accepted Yeshua and understand that “you” are a member of the Commonwealth of Israel, “you” should realize that “you” have always been an Israelite? Peter was quite correct when he states that Paul is difficult to understand (2 Peter 3: 16). So for now, take your pick, and reserve a more definitive answer for the day when you can talk with Paul—in the Kingdom.

Where did these “Gentiles” come from? The reasonable conclusion is that they are from that seed that was scattered throughout every nation on earth. Yair Davidiy’s book, The Tribes,[4] is a reasonable, historical account of how much of the seed of Israel was scattered.

Why is this heritage important? If we do not know who we are, it is impossible to fully understand our mission, and it is difficult to determine how we should live. When we understand that we are an Israelite, and that our job is to prepare for the restoration of the Kingdom to Israel, and that as Israelites, we should live in the manner of Israelites, and not in the manner of Gentiles, then, we will surely be more pleasing to our Creator than those who continue to walk in ignorance—which ignorance Yahveh ordained as punishment for our forefathers, but is being removed in our day.

As a follower of Yahveh you are required to see yourself as an Israelite. And that means you must belong to one of the following categories.

Which box would you check?

[ ] I am a descendant of one the First Century “Jewish” Believers
[ ] I am a descendant of one the scattered tribes.
[ ] I am a descendant of one of the First Century Rabbinical “Jews.”
[ ] I am one of John the Baptists’ stones — whom Yahveh miraculously turned into a child of Abraham (Matthew 3:9).

[1] See Key of David Publishing.

[2] See “Hezekiah,” page 703, Eerdmans’ The International Standard Bible Encyclopedia.

[3] See Chapter 23, In Search of Israel, Key of David Publishing

[4] All of Yair Davidiy’s books are available here: https://www.britam.org/books.html.

Can These Dry Bones Live? A Report from the Bney Yosef Congress of North America – Israel News

BFB160317 BYC from BINAfter less than two weeks of life, B’ney Yosef North America has begun to receive international attention. Breaking Israel News published the article reposted here on March 17, 2016. The writer, Laura Densmore of Hebrew Nation News, was present at the BYNA Summit in St. Petersburg. Her comprehensive account explains the proceedings and provides links to many other sources of information on what our friend Hanoch Young calls “an earthquake in Florida”.


Breaking Israel News

Can These Dry Bones Live? A Report from the Bney Yosef Congress of North America

By March 17, 2016 , 11:00 am

The Bney Yosef North America Summit took place on March 4-6, 2016  in Tampa, Florida. What is this assembly of people? It is a network of North Americans who have heard the call to join together for the common purpose of the restoration and reconstitution of the people of Northern Israel, also known as the House of Yosef/Ephraim.

The purpose of this Summit was twofold:

*to discuss and affirm a statement of identity and purpose AND
* to get a biblical leadership structure in place, consisting of a Council of Elders to guide and lead BYNA and an Executive Council, to be the administrative arm.

Why this Summit now?  There is an ever increasing awakening of Ephraimites in North America who are looking for their long-expected reunion with Judah.

Read more at Can These Dry Bones Live? A Report from the Bney Yosef Congress of North America – Israel News.


© Albert J. McCarn and The Barking Fox Blog, 2015-2016.  Permission to use and/or duplicate original material on The Barking Fox Blog is granted, provided that full and clear credit is given to Albert J. McCarn and The Barking Fox Blog with appropriate and specific direction to the original content.