ARE YOU A SPHARDIC AND DO
NOT EVEN KNOW YOUR HISTORY?






“Around 200,000 Jews were living in Spain in Columbus’s time. In the Italian peninsula, it is estimated that there were only between 10,000 and 15,000. There was a much larger Jewish population in Sicily of around 40,000, but we should remember that Sicily, in Columbus’s time, belonged to the Crown of Aragon,” Albardaner said, supporting the notion that the discoverer of the New World was a Spanish Jew.

The term "Abraham's seed" has multiple meanings, including the physical descendants of Abraham, the spiritual descendants of Abraham, and the idea that the United States is blessed by Abraham's promises. Sephardic Jews are a Jewish diaspora population with cultural ties to Spain, Portugal, North Africa, and parts of the Middle East. The term "Sephardic" comes from the Hebrew word sefarad, which means "Spain".

Sephardi, member or descendant of the Jews who lived in Spain and Portugal from at least the later centuries of the Roman Empire until their persecution and mass expulsion from those countries in the last decades of the 15th century.

 

The Sephardim initially fled to North Africa and other parts of the Ottoman Empire, and many of these eventually settled in such countries as France, Holland, England, Italy, and the Balkans. Salonika (Thessaloníki) in Macedonia and the city of Amsterdam became major sites of Sephardic settlement. The transplanted Sephardim largely retained their native Judeo-Spanish language (Ladino), literature, and customs. They became noted for their cultural and intellectual achievements within the Mediterranean and northern European Jewish communities. In religious practice, the Sephardim differ from the Ashkenazim (German-rite Jews) in many ritual customs, but these reflect a difference in traditional expression rather than a difference in sect. Of the estimated 1.5 million Sephardic Jews worldwide in the early 21st century (far fewer than the Ashkenazim), the largest number were residing in the state of Israel. The chief rabbinate of Israel has both a Sephardic and an Ashkenazi chief rabbi.

 

The designation Sephardim is frequently used to signify North African Jews and others who, though having no ancestral ties to Spain, have been influenced by Sephardic traditions, but the term Mizrahim is perhaps more properly applied. Now the SEPHARDIN have grown into many nations all over NORTH, CENTRAL and SOUTH AMERICA. Yes let that sink in. We are from the tribes of Israel.

 

“By faith Moses, when he was born, was hidden for three months by his parents, because they saw that the child was beautiful, and they were not afraid of the king's edict” (Heb. 11:23). Think about how Moses story relate to us as the Second Exodus.

SCRIPTURE PROPHECY:

 

And it shall come to pass, when all these things are come upon you, the blessing and the curse, which I have set before you, and you shall call them to mind among all the nations, whither YAHUAH your Elohim has driven you, and shall return unto YAHUAH your Elohim, and shall obey his voice according to all that I command you this day, you and your children, with all your heart, and with all your soul; that then YAHUAH your Elohim will bring you back from captivity, and have compassion upon you, and will return and gather you from all the nations, wherever YAHUAH your Elohim has scattered you. If any of you be driven out unto the outmost parts of heaven, from thence will YAHUAH your Elohim gather you, and from thence will he fetch you: and YAHUAH your Elohim will bring you into the land which your fathers possessed, and you shall possess it; and he will do you good, and multiply you above your fathers. And YAHUAH your Elohim will circumcise your heart, and the heart of your seed, to love YAHUAH your Elohim with all your heart, and with all your soul, that you may live. And YAHUAH your Elohim will put all these curses upon your enemies, and on them that hate you, which persecuted you. And you shall return and obey the voice of YAHUAH, and do all his commandments which I command you this day. And YAHUAH your Elohim will make you plenteous in every work of your hand, in the fruit of your body, and in the fruit of your cattle, and in the fruit of your land, for good: for YAHUAH will again rejoice over you for good, as he rejoiced over your fathers: if you shall hearken unto the voice of YAHUAH your Elohim, to keep his commandments and his statutes which are written in this book of the law, and if you turn unto YAHUAH your Elohim with all your heart, and with all your soul.

 

THE 10 TRIBES WILL BE GATHER BY YAHUSHA THE MESSIAH

The biblical prophets predicted that all the tribes of Israel (including the ten tribes of the northern kingdom or Ephraim) would be scattered to other lands outside of Israel, and that YAHUAH would regather them in the last days and return them to the land of Israel. This has also been the dominant belief of the Jewish sages as recorded in their writings and in their oral traditions including the Talmud. For example, the Scriptures tells us about the scattering of the twelve tribes,

And YAHUAH rooted them out of their land in anger, and in wrath, and in great indignation, and cast them into another land [eretz acheret], as it is this day.” (Deut 29:28)

 

‘They have dealt treacherously against YAHUAH, for they have begotten strange children.’”Hos 5:7.’”

Many nations will descend from him [Ephraim]. That is, the word, fullness, melo, connotes ‘abundance,’ the phrase meaning: ‘and his seed will become the abundance of the nations’

This refers to the Exile when the lands of others will be filled with his scattered descendants. See also Hoshea 7:8: Ephraim shall be mingled among the nations (Ibid.).

The concept of the Messianic Age in Hebraic thought involves an understanding of the first and final redemptions, which are two separate events. The first redemption or first exodus occurred when the Israelites obeyed the Word of Elohim and placed the blood of the lamb on the door posts of their homes resulting in YAHUAH delivering them out of Egypt. It is understood by redeemed believers that Israel’s exodus from Egypt was prototypical of the one’s placing their faith in YAHUSHA (the Lamb of Elohim) who redeems them from sin’s death grip through his shed blood at the cross, and then leads them out of their spiritual Egypt of sin and worldliness toward the promised land of a new spiritual life in Messiah YAHUSHA.

By contrast, the final redemption or second exodus is a series of events that will occur at the end of the age prior to the return of Messiah YAHUSHA at the beginning of the Messianic Age (or Millennium).

For those who have placed saving faith in YAHUSHA the Messiah, at the final redemption, the redeemed believers will receive their spiritual or glorified bodies at the resurrection of the dead, which occurs at the second coming of YAHUSHA. After that, they will rule and reign with YAHUSHA for a thousand years during the Messianic Age. (15)

Now let’s explore some of the biblical prophecies that pertain to the second exodus. This will yield us more clues as to the timing of the return of Ephraim to the land of Israel.

Isaiah 11:10–12:6

Although consisting of two chapters, this passage of the Scriptures is part of the same prophecy and speaks about the coming of Messiah, and the regathering of the outcasts of Israel from the nations to which they have been scattered. Below is a list of the salient points that pertain to the second exodus.

Now let’s note Isaiah 11:10–12:6 in the broader context of the chapters following this passage. Perhaps there is some additional understanding to be found as to the timing of Ephraim’s return by examining the event foretold therein.

Chapter 13:6, 9, 13 speak of the day of YAHUAH’s wrath, which occurs at the end of the age when YAHUAH will judge the nations as described in the seven bowl judgments of Revelation 15 and 16. The wrath in Isaiah 13 is directed at Babylon, and in Revelation 15 and 16 YAHUAH’s wrath is toward the nations of the world as represented by Babylon the Great, which is a greater, world-ruling version of the original Babylon. Because of the proximity of Isaiah 11 describing the second exodus with chapter 13 prophesying the fall of Babylon, it would appear that these two events are related.

After this, chapter 14 goes on to talk about the fall of the king of Babylon with verses 13 through 20 and then curiously links this to Lucifer’s (Satan’s) rebellion against YAHUAH and his fall from glory and his being cast into a pit (verse 15). The Book of Revelation also speaks of similar events—Satan’s fall from heaven (Rev 12:7–9), Babylon the Great’s destruction (Rev 18) and Satan’s being cast into the bottomless pit (Rev 20:1–3). Are Isaiah and John’s prophecies speaking about the same events that are to occur at the end of the age, and to YAHUAH’s end times judgment of Babylon the Great with Satan the devil as its head (see Rev 13, 18, 19 and 20)? This could be the case.

In chapter 14, Isaiah then goes on to prophecy another judgment against the king of Babylon, then a judgment against the Assyrians, Philistines (Isa 14), Moab (Isa 16) and Syria (Isa 17) and America—a land beyond and due west of Ethiopia that is accessible only by ocean ships (Isa 18), and, finally, judgment upon Egypt (Isa 19–20).

Then chapter 21 readdresses the fall of Babylon where in verse nine the phrase “Babylon is fallen, is fallen” is repeated as if to say that Babylon fell once, but that it will fall again in the end times. Most people are familiar with this phrase from John’s Book of Revelation (Rev 18:2), but are unaware that John is actually quoting Isaiah. It’s as if John is calling our attention to Isaiah’s prophecy as a corollary antecedent statement that relates to his own prophecy.

Isaiah then goes on to pronounce judgment against Edom and Arabia (Isa 21), against Phoenicia (Isa 23) and then against the whole earth (Isa 24). Could these prophecies of Isaiah be what John is seeing in Revelation when he describes YAHUAH’s bowl judgments against the whole earth just prior to the return of YAHUSHA (Rev 15 and 16), which John refers to as the wrath of Elohim (Rev 14:19; 15:1,7; 16:2,19)? In the chronology of the Book of Revelation, the fall of Babylon the Great occurs after the bowl judgments of the wrath of Elohim are poured out upon the whole earth. After this, YAHUSHA returns to this earth with his heavenly army to bring final judgment upon the armies that have gathered at Armageddon (Rev 19 and Jude 14–15). At this time, Satan and his Antimessiah confederacy, who dared to exalt themselves against YAHUAH and his Anointed One, will be dashed to pieces and destroyed for good (Rev 19:11–21; 20:1–3)!

So we see from this series of passages additional clues as to the timing of the second exodus and the return of Ephraim to the land of Israel. As the first exodus of Israel from Egypt occurred in conjunction with Egypt’s judgment and demise, so it appears that similar events will surround the second exodus. YAHUAH will judge all the nations which are part of end times Babylon the Great, and the devil, who is the instigator of man’s rebellion against YAHUAH-YAHUSHA, and then the dispersed captives of Israel will be set free to return to her promised inheritance.

Perhaps this whirlwind tour of all these prophecies is overwhelming, and my analysis may seem to be too broad and speculative. But before jumping to any conclusions one way or the other, let’s continue to examine other biblical prophecies on this subject to determine if a pattern of events will begin to take shape that will shed light on the timing of Ephraim’s return. After you begin to see how the pieces of the puzzle fit together to form the whole picture, you will be in a better position to determine if there is enough evidence from the whole counsel of the Scriptures to support what I am proposing. As the Scriptures say, “Despise not prophesyings. Prove all things, hold fast that which is good” (1 Thess 5:20–21).

Jeremiah 16:14–15

Another solid second exodus reference is found in Jeremiah 16:14–15. Here we read,

“Therefore, behold, the days come,” says YAHUAH, “that it shall no more be said, ‘YAHUAH liveth, that brought up the children of Israel out of the land of Egypt; but, YAHUAH liveth, that brought up the children of Israel from the land of the north, and from all the lands whither he had driven them: and I will bring them again into their land that I gave unto their fathers.’”

What stands out about this passage is that the second exodus will be much greater in scope than the first exodus, and will involve scattered Israelites being regathered from the countries north of Israel and from wherever else they have been scattered. It must be remembered that the lands of Babylon and Assyria into which ancient Israel was exiled was primarily east northeast of Israel, and not due north of Israel as this prophecy indicates. So this prophecy has yet a future fulfillment.

What’s more, in the future when these prophecies are fulfilled, YAHUAH promises to punish Israel for its iniquity (or Torahlessness, verse 17–18). This will happen when the Israelites who have been scattered among the Gentiles begin to wake up and realize that much of what they have been taught for religious truth is nothing more than worthless, anti-Torah lies (verse 19)! At the same time, they will come to know the name of YAHUAH (verse 21) — a possible reference to the restoration of the Hebrew-biblical names of deity, which is happening in our day among many who are rediscovering the Hebrew roots of the Christian faith.

Jeremiah 23:7–8

This second-exodus prophecy is almost a direct quote from Jeremiah’s earlier 16:14–15 prophecy, which we have just discussed above.

It is interesting to note the timing of this prophecy’s fulfillment. This second exodus regathering corresponds with YAHUSHA’s reigning over this earth and executing judgment (verses 2–5) — something that will not happen until YAHUSHA’s second coming when he will defeat his enemies and establish his millennial kingdom on earth. So we see from this passage that the second exodus, when scattered Israel (including Ephraim) is regathered and returns to dwell safely in the land of Israel (verse 6), coincides with the second coming of YAHUSHA and the beginning of the millennium.

The First Exodus Compared to the Second Exodus

Let’s now examine the first exodus and compare it to the second exodus that many end times believers, and Jewish sages believe will happen at the end of the age, prior to the coming of the Messiah and arrival of the Messianic Age or Millennium. Perhaps, this will give us some more clues as to the timing of Ephraim’s return to Israel.

First, what are the similarities between the first and second exodus?

Finally, what are the dissimilarities between the first and second exodus?

Remember, the first exodus involved the ancient Israelites coming out of Egypt. The Bible prophesies that the second exodus will involve the last days’ descendants of those ancient Israelites who have been scattered to the four corners of the globe returning to the land of Israel. As I noted above, the biblical prophets predicted this would occur, and this has been the consensus of many Jewish sages, including the Talmud, for nearly 2000 years.

If my analysis between the first and second exoduses is correct, it would seem that Ephraim will return to the land of Israel at or just after the second coming of YAHUSHA and after he has destroyed Babylon the Great, and not before.

The Fourth Clue: Ezekiel’s Wilderness of the Peoples Prophecy

Another clue as to the timing of Ephraim’s return to the land of Israel is found in Ezekiel 20:33–44. At this time, I recommend that you read this entire passage in your Bible. Below, I will present a verse-by-verse commentary on what you have just read.

Possibly correlating with Ezekiel’s wilderness of the people’s prophecy is a verse in Revelation 12. There we find a prophecy about an end times remnant of Torah-obedient followers of YAHUSHA (verse 17) who, due to persecution, are forced to flee into the wilderness for three-and-a-half years (verses 6 and 14).

Another corollary passage to Ezekiel’s wilderness of the peoples prophecy is Hosea 2:14–23. Here YAHUAH speaks of alluring Ephraim into a wilderness where he will speak kindly to her. After that, YAHUAH will give her vineyards and the valley of Achor (meaning “trouble”) for a door of hope. Israel will go through a time of trouble (a likely to reference to “Jacob’s trouble,” which I will discuss below) before entering the Promised Land.

What is the significance of Achor? You will recall that it was there that Achan and his family were stoned to death because they brought sin into the camp of Israel (Josh 7:1–26). Israel was not able to go forward in its conquest of the Promised Land until the sin was put out of their camp.

In Ezekiel’s wilderness of the people, YAHUAH will deal with sin in the camp by passing his people under the rod of his judgment as a shepherd separates out his sheep. There he will purge out the rebels from Israel and those who are the transgressors or who walk in Torahlessness (Ezek 20:37–38) even as YAHUAH purged Israel of the sin of Achan before they were allowed to enter the Promised Land.

In his prophecy, Hosea likens this “second exodus” to the first exodus when Israel came out of Egypt with joy. The second exodus will be a time when Israel will become endeared to YAHUAH as a wife to her husband and he will take the name of foreign gods from out of her mouth. He will then make a covenant with Israel and will betroth himself to Israel forever. This is an event that the Bible clearly associates with the second coming of YAHUSHA. (17)

The Fifth Clue: Understanding Jacob’s Trouble

What is Jacob’s trouble? The phrase “Jacob’s trouble” is found in Jeremiah 30:7. There has been much speculation among Christian commentators as to the meaning of this phrase prophetically. Classical commentators see Jacob’s trouble as relating to the Babylonian exile of the Jews and their redemption from captivity. The error with this interpretation is that Jeremiah speaks of not only the Jews (the house of Yahudah, i.e., the southern kingdom), but also of the “people of Israel” (or the house of Israel, i.e., the northern kingdom, see verse 3 and 4). Furthermore, this prophecy (see verse 9) speaks of a resurrected David ruling over a redeemed Yahudah and Israel. Clearly this hasn’t happened yet!

On the other hand, many modern Christian commentators see Jacob’s trouble as a future end times event relating to the Jewish people, Daniel’s seventieth week, the great tribulation, the man of sin and the Antichrist. The problem with this interpretation is that although it takes the Jews (the house of Yahudah) into account, it too fails to take into account the house of Israel and a resurrected David ruling over both houses of Israel.

For context, I will cite verses two through nine. This is an end-times prophecy pertaining to both Ephraim and Yahudah.

2 Thus speaks YAHUAH Elohim of Israel, saying, “Write you all the words that I have spoken unto you in a book. 3 For, lo, the days come,” says YAHUAH, “that I will bring again the captivity of my people Israel and Yahudah,” says YAHUAH, “and I will cause them to return to the land that I gave to their fathers, and they shall possess it.” 4 And these are the words that YAHUAH spoke concerning Israel and concerning Yahudah. 5 For thus says YAHUAH, “We have heard a voice of trembling, of fear, and not of peace. 6 Ask you now, and see whether a man does travail with child? Wherefore do I see every man with his hands on his loins, as a woman in travail, and all faces are turned into paleness? 7 Alas! For that day is great, so that none is like it; it is even the time of Jacob’s trouble; but he shall be saved out of it. 8 For it shall come to pass in that day,” says YAHUAH of Hosts, “that I will break his yoke from off your neck, and will burst your bonds, and strangers shall no more serve themselves of him. 9 But they shall serve YAHUAH their Elohim, and David their king, whom I will raise up unto them.”

Perhaps when Jeremiah spoke of Jacob’s trouble he had in mind an antecedent event that occurred in the patriarch’s life that could be prophetic of something that would reoccur in a broader scope to his future descendants — the twelve tribes of Israel. In other words, perhaps an understanding of Israel’s history will yield clues as to her future! The cyclical nature of biblical history — that is, biblical history repeating itself — is the paradigmatic view through which Jewish sages view many Old Testament events. For example, I have already discussed the cycles of redemption that have occurred in Israel’s history and that will occur in her future. Because Israel is under the hand of divine guidance, the prophets and the Jewish sages realize that this unseen heavenly hand deals in similar fashions with different generations of Israelites. This appears to be the case when it comes to understanding the meaning behind Jacob’s trouble.

With this in mind, what event in Jacob’s life was his darkest day and would merit the rubric of “Jacob’s trouble”? Doubtless, it would have been when he was returning to his home in Canaan after 20 years exile in Babylon under the servitude of Laban. After laboring hard and starting with nothing, he had gained two wives, many children and much wealth. Now Esau, his hate-filled brother, was seeking his life, and he was about to lose everything.

While I am not aware that the Jewish sages have connected this event in Jacob’s life with Jeremiah’s usage of the phrase “Jacob’s trouble,” they do have the sense that Jacob’s perilous encounter with his brother Esau (or Edom) foreshadows future experiences Israel would have with Esau’s descendants. They see Edom as an allusion to the nations in whose lands the people of Israel are currently exiled (18), and from which, I might add, captive Israel would be set free, enabling them to return to the land of Israel, even as Jacob did when leaving Laban.

Now let’s analyze Jeremiah 30 verse-by-verse to find more clues in helping us to ascertain the timing of Ephraim’s return to the land of Israel as it relates to Jacob’s trouble.

Let’s now look at Jacob’s trouble in Genesis 32 to see if it will yield some clues pertaining to the timing of and the events surrounding the return of Ephraim’s end days return to the land of Israel.

Jacob’s Trouble: A Brief Commentary on Genesis 32

Genesis 32 is the story of Jacob’s return to Canaan after having been exiled from his homeland for 20 years. His exile occurred after he obtained his birthright from Esau through nefarious means resulting in his having to leave Canaan for fear of his life due to Esau’s desire for vengeance. Jacob found refuge in the realm of Babylonia at his uncle Laban’s home where he married Laban’s two daughters, Leah and Rachel. Genesis 32 recounts Jacob’s encounter with Esau who, along with his small army, physically stood in Jacob’s way from entering his promised homeland. This, I believe, is the “Jacob’s trouble” to which Jeremiah is referring.

The events of Genesis 32 seem to be a prophetic prototype of what will happen to Jacob’s descendants when they come back to the land of Israel in the end times after being exiled in the nations of spiritual Babylon. Why do I say this? It is because the biblical prophets predict events that will happen to Jacobs descendants that fit the scenario we see in Genesis 32.

For example, Jacob divided his family into two camps (Gen 32:3,7) in preparation for meeting Esau. In the end times, the descendants of Jacob will be divided into two camps (Yahudah and Ephraim) as they prepare to enter the Promised Land. But blocking them will the descendants of Esau or Edom — many of whose descendants comprise the modern Palestinian-Arab Moslems. Both camps are returning out of spiritual Babylon (as Rev 18:4 prophesies) where they have been in servitude to the Babylonish world system even as Jacob was a servant to Laban (who lived in the area of ancient Babylon). They will not defeat Esau through appeasement (Gen 32:20) as Jacob tried to do with Esau. Appeasement got Jacob nowhere except monetarily poorer, and the modern state of Israel (Yahudah) and the western Christian nations led by America (Ephraim, loosely speaking) are dealing with the Palestinians as Jacob did with Esau by giving in to their demands in exchange for a peaceful existence in the land. Appeasement didn’t work for Jacob, and it’s not presently working for his descendants today.

As our father Jacob did, so the end-time Israelites will have to “wrestle” with man (Edom and his allies) and Elohim (Gen 32:28) in the wilderness of the peoples (Ezek 20:33–41) in order to come into the Promised Land. End time Israel (both Ephraim and Yahudah) will have to prevail with YAHUAH and demonstrate to him that they are serious about wanting to possess their promised inheritance, and at the same time, overcome themselves (the carnal, rebellious, anti-Torah man within) with their pride and self-reliance, and the notion that they will return to the land of Israel by their own strength and prowess apart from YAHUAH’s divine direction and empowerment. Only after Jacob was brought low, after wrestling all night in the dirt with the Messenger of YAHUAH (the preincarnate YAHUSHA) did he wake up to his own spiritual inadequacy. It was when he was humbled and lay wounded in the flesh that he saw Elohim face-to-face, and he became a new man spiritually with a new name and a new identity.

Similarly, when YAHUAH’s end-time people will repent of their pride and die to “self” as a people-group (both Yahudah and Ephraim), this will please the Father and he will give his people victory over their enemies. Each will have to wrestle with YAHUSHA, the Messenger of YAHUAH. The Jews (Yahudah) will have to accept YAHUSHA the Living Torah as their Messiah, while the Christians (Ephraim) will have to accept the Written Torah, the Word of Elohim, which was the Word that became flesh. YAHUSHA has been a stone of stumbling to both houses of Israel, and only when they stumble and fall and are broken by him (Isa 8:14–15) will they be ready to enter the Promised Land.

The good news is that Jacob will be transformed into Israel. He will prevail with Elohim who will give him victory over his enemies who are attempting to prevent him from entering the land of his inheritance. How can I be so sure of this? Because IT IS WRITTEN in YAHUAH’s Word!

There seem to be some additional parallels between the steps Jacob or Israel took en route back to Bethel and the end times return of Israelites to the land of Israel. Please consider the following. After his showdown with and triumph over Esau (or Edom), which we will see more clearly below is prophesied to occur in the end times between greater Israel and greater Edom, Israel journeyed to Succoth (or Sukkot, Gen 33:17), and from there he went to Shechem where the son of the king of that city raped and kidnapped Dinah, the daughter of Israel. Simeon and Levi avenged their sister’s rape by killing all the men of Shechem, spoiling the city and taking the rest of the people captive (Gen 34). From there, Israel and his children went to Bethel where they made an altar to YAHUAH and made their residence. In ancient Israel, there were two towns by the name of Bethel: one was located 10 to 15 miles north of Jerusalem, and one (also possibly know as Bethuel) was located some distance southwest of Jerusalem in route to Beersheva where Abraham and Isaac dwelt. But the Bethel where Israel chose to abide was neither of these, but rather, one that was near Bethlehem, which is only several miles from the current Old City of Jerusalem and the Temple Mount (Gen 35:16; 48:7). What is the prophetic significance of this in helping us to determine the timing of Ephraim’s return to the land of Israel in the last days?

As we shall below, the Scriptures seem to indicate that end times Ephraim will return to the land of Israel after he has been tested in a wilderness experienced, has overcome hateful and jealous Edom (with YAHUAH’s help) who is militarily blocking Israel’s entrance into the Promised Land. The Scriptures further seem to indicate that these events roughly coincide with the great and terrible day of YAHUAH’s wrath against the rebel nations of the world and the second coming of YAHUSHA, which immediately precedes the fall biblical Feast of Tabernacles or Succoth (also Sukkot), which is a prophetic picture of YAHUSHA’s millennial rule on this earth.

But after defeating Edom, Jacob still had to face Shechem, another aggressor, who this time hoped to defeat Israel politically through intermarriage and assimilation as opposed to Edom’s tactic of frontal military assault. Is it possible that the prophet Zechariah had this in view when he wrote concerning the day of YAHUAH that the nations of the world will come against Jerusalem and will take the city and rape the women (Zech 14:1–2). Is Dinah’s rape and capture a prophetic picture of this?

Zechariah then goes on to tell us that YAHUAH (YAHUSHA at his second coming) will destroy those nations and his feet shall stand on the Mount of Olives. This is a clear prophecy pointing to YAHUSHA’s second coming. Of this event, the prophet Malachi says that YAHUAH’s Messenger (YAHUSHA) will suddenly come to his temple (Bethel or the House of El/God, another name for the Temple of Solomon). After Simeon and Levi defeated Dinah’s rapist and captors, Jacob led his family to Bethel where he chose to dwell with his family­ — the 12 tribes of Israel (Gen 35:1).

End-time Israel is following in their father Jacob’s footsteps leaving their exile and captivity in Babylon (false religious systems — both Christian and Jewish, which contain a mixture of both good and evil, see Rev 18:4), returning westward across the Jordan River into the land of promise, to their spiritual inheritance, which is defined in terms of YAHUAH’s covenants with Israel (Eph 2:12–14). YAHUAH is calling out a growing remnant of redeemed believers to do just that in our time. Jacob’s life is a prophetic road map of what each individual believer must go through to obtain his spiritual inheritance, as well as what all Israel collectively or nationally must go through to enter the Promised Land in the last days.

The Sixth Clue: Ephraim Refined Through Judgment Before Returning

We have just seen how YAHUAH called Jacob and his sons out of exile in Babylon and required them to go through a time of trouble (i.e, Jacob’s trouble) or spiritual refinement at the hands of Laban and Edom in order to prepare Jacob’s family to enter the land of Israel. Similarly, the biblical prophets tell us that history will repeat itself in the end days for the descendants of Jacob—Yahudah and Ephraim. For the Jews (Yahudah), the humbling process started in the Nazi holocaust. After that, they began returning to the land of Israel en masse. Ephraim will go through a similar humbling process before YAHUAH allows them to come back to the land of Israel.

As happened with Jacob, YAHUAH will drive the nations and people of Ephraim to a place where, in their state of spiritual apostasy, they will be forced to bend their knees before the Almighty Elohim. Most have forgotten who they are as YAHUAH’s people, they have forsaken their God and their spiritual heritage, and believe instead that their power, wealth, and world prestige has been gained through their own efforts. Out of the depths of spiritual, economic, political and military despair, these descendants of the patriarchs will be forced to look up to the Elohim of their forefathers and acknowledge that their blessings have only been a result of his grace and his promises to their forefathers. (19)

Getting Ephraim and Yahudah to acknowledge this will not be an easy task. They will both have to go through great hardships, and doubtless many will endure near annihilation before they acknowledge their sin of apostasy and repent and turn back to YAHUAH.

Before the people of Ephraim return to the land of Israel, they must first be judged for their apostate ways. The Christian nations and the Christian church have turned away from YAHUAH and his Torah, and YAHUAH chastens whom he loves (Heb 12:6). Of the lukewarm church, YAHUAH says he will spit them out of his mouth, unless they are refined in the fires of adversity to bring them to repentance and back to him. In these fires, their spiritual eyes and ears will be opened, and their spiritual nakedness will be covered with robes of righteousness (Rev 3:15–19; 7:14).

The purpose of YAHUAH’s judgments on Israel are not to destroy his people, but to bring them back to him spiritually. As a loving Father (Heb 12:5–11), YAHUAH wants to have a spiritual relationship with Israel. This cannot happen as long as his people are walking in sinful rebellion (or Torahlessness) against him. Like a loving parent who has to spank his wayward child to bring him back to the right path, our Heavenly Father will be true to his promises and redeem Israel and bring his people back into a covenantal relationship with him. Together Israel and Messiah YAHUSHA will rule over YAHUAH’s kingdom in the millennial or messianic age to come.

The process of redeeming apostate and scattered Israel is not an easy one. But the prophecies of the Scriptures are clear. Israel will be redeemed and be released from spiritual, economic and political captivity after which it will be free to return to the land of Israel in fulfillment of numerous biblical prophecies. Again, this will happen, for it is written in the Word of Elohim! It will require the infinite wisdom and sovereign power of the Almighty to accomplish this seemingly impossible feat, but YAHUAH, through his prophets has declared it so. After being brought low and humbled, the people of Israel will repent of their sins and return to YAHUAH their Elohim.

In Ezekiel 35:10–11, we read that YAHUAH will make himself known among Yahudah and Ephraim because of his jealousy over them, and through his judgment against Edom.

“Because you have said, ‘These two nations and these two countries shall be mine, and we will possess them,’ although YAHUAH was there, “therefore, as I live,” says Adonai YAHUAH, “I will do according to your anger and according to the envy which you showed in your hatred against them; and I will make myself known among them when I judge you.”

Good things will happen to Ephraim and Yahudah as a result of being brought to their knees nationally. Not only will YAHUAH glorify his name in their midsts because they have returned to him, and not only will YAHUAH give the Israelites victory over their enemies, but YAHUAH will regather Israel from the lands where he has scattered them and bring them back to the Promised Land — the land of Israel.

Hosea 11:10–11 declares that as a result of Ephraim’s (America and other Christian nations’) punishment, Ephraim will return to YAHUAH to walk after him. (This prophecy has not been fulfilled yet, for in times past, Ephraim never did return to YAHUAH.) Hosea then prophesies that the children of Ephraim shall tremble (be afraid or discomfitted, or come trembling, according to the NAS) from the west. What is west of the nation of Israel? Africa. West of that? The east coast of America! They will also come out of (spiritual) Egypt and Assyria or all the nations where they have been scattered.

“They shall walk after YAHUAH. He will roar like a lion. When he roars, then his sons shall come trembling from the west; they shall come trembling like a bird from Egypt, like a dove from the land of Assyria. And I will let them dwell in their houses,” says YAHUAH.

Zechariah 10 elaborates further on what will happen to Ephraim and Yahudah after they have destroyed their enemies. In verse five, we see that YAHUAH will join with Yahudah and Ephraim to tread down their common enemies.

They shall be like mighty men, who tread down their enemies in the mire of the streets in the battle. They shall fight because YAHUAH is with them, and the riders on horses shall be put to shame. (Zech 10:5)

Then in verse six, we see that YAHUAH will strengthen the house of Yahudah and the house of Joseph and have mercy upon them, and they shall be as if he had not cast them off (i.e., he will restore them spiritually).

I will strengthen the house of Yahudah, and I will save the house of Joseph [or Ephraim]. I will bring them back, because I have mercy on them. They shall be as though I had not cast them aside; for I am YAHUAH their Elohim, and I will hear them. (Zech 10:6)

As a result of YAHUAH’s mercy upon Yahudah and Ephraim, they will rejoice in YAHUAH (verse 7), and he will whistle for them and gather them, for he has redeemed (ransomed, rescued, delivered) them.

I will whistle for them and gather them, for I will redeem them; and they shall increase as they once increased. (Zech 10:8)

YAHUAH will remember his people from all the far countries to where they have been scattered.

I will sow them among the peoples, and they shall remember me in far countries; they shall live, together with their children, and they shall return. (Zech 10:9)

YAHUAH will bring Israel back out of (spiritual) Egypt and (spiritual) Assyria (the places of their enslavement and captivity) to the land of Israel. There will be so many returning that there will not be room for them in the land of Israel.

I will also bring them back from the land of Egypt, and gather them from Assyria. I will bring them into the land of Gilead and Lebanon, until no more room is found for them. (Zech 10:10)

They shall cross seas and rivers to get there. Just as the children of Israel passed through the Red Sea and the Jordan River on their way to the Promised Land, so when the second or greater exodus occurs, YAHUAH will bring his people back to the land of Israel supernaturally through oceans and rivers.

He shall pass through the sea with affliction, and strike the waves of the sea: all the depths of the river shall dry up. Then the pride of Assyria shall be brought down, and the scepter of Egypt shall depart. (Zech 10:11)

Before Ephraim and Yahudah return, Assyria and Egypt must be brought down. By the time Zechariah had written his prophecy, Egypt and Assyria had already fallen and were no longer empires. Likely, Zechariah’s prophecy was referring to end times nations that would be like Egypt and Assyria and hold Israel spiritually captive. This could be a reference to the end times coalition of nations the Book of Revelation refers to as Babylon the Great. Zechariah goes on to predict that the defeat of “Egypt” and “Assyria” will occur after Yahudah has trodden down her enemies (verse 5) with Ephraim’s help (Zech 9:13).

The prophet Ezekiel describes these happy events in the following prophecy:

4 “In those days, and in that time,” says YAHUAH, “the children of Israel shall come, they and the children of Yahudah together, going and weeping: they shall go, and seek YAHUAH their Elohim. 5 They shall ask the way to Zion with their faces thitherward, saying, ‘Come, and let us join ourselves to YAHUAH in a perpetual covenant that shall not be forgotten.’ 6 My people have been lost sheep: their shepherds have caused them to go astray, they have turned them away on the mountains: they have gone from mountain to hill, they have forgotten their resting place. 7 All that found them have devoured them: and their adversaries said, ‘We offend not, because they have sinned against YAHUAH, the habitation of justice, even YAHUAH, the hope of their fathers.’ 8 Remove out of the midst of Babylon, and go forth out of the land of the Chaldeans, and be as the he goats before the flocks.” (Jer 50:4–8)

Historically, these prophecies have not been fulfilled. They are future in nature and will occur just prior to the day of YAHUAH’s wrath upon the nations (Zech 14:1–3), and the return of YAHUSHA (Zech 12:10; 13:1; 14:4). In that day, many wicked will be killed, many of Yahudah and Ephraim will be saved, and many Israelites will return to the land of Israel. The return of Israel out of the nations of the world to their Promised Land is, as I have already noted, often referred to as the greater or second exodus (Jer 16:14; 23:7–8; Isa 11:11, 16; 27:13).

The Seventh Clue: Israel Must Begin Returning to Torah First

The biblical prophecies speak in unmitigated terms that a precondition for Ephraim’s return to the land of Israel will be its repenting of its sin (i.e., Torahlessness) which begins the process of Israel returning to the Torah. Let’s now document the scriptural evidence that confirms this truth.

Jeremiah 3:11–14

The prophet declares that “backsliding Israel” (i.e., Ephraim, as opposed to “treacherous Yahudah,” verse 11) will acknowledge its iniquity (i.e., Torahlessness) against YAHUAH (verse 13) before she can return to Zion (verse 13). It might be said that Yahudah returned to Torah when the Babylonian exiles returned to the land in the sixth century B.C., but in reality, only a small remnant of Jews returned. However, to be sure, this prophecy has yet to be fulfilled with regard to the northern ten tribes of Israel (or Ephraim).

Ezekiel 36:1–38

Ezekiel 36 is a prophecy to “the people of Israel” (verse 8) and to “all the house of Israel” (verse 10), which includes both Ephraim and Yahudah. Because of their spiritual declension, YAHUAH punished them by scattering them among the heathen and dispersing them throughout the countries of the world (verses 19–23). But happily, he promises to regather his people and to bring them into their own land (verse 24) where he will regenerate them spiritually resulting in their return to Torah obedience (verses 25–38).

Again, these prophecies have not been fulfilled heretofore in their fullest sense, since Ephraim has neither been regathered from its exile, nor has it yet repented of its Torahlessness in any major way, much less returned to the land of Israel. This is yet to come.

Hosea 5:11–6:3

This prophecy is short, but packed with prophetic significance. The key players are Ephraim and Yahudah (5:3,5,9–14; 6:4,10,11) who became sick spiritually (or Torahless, 5:13) resulting in the kingdom of Israel being torn apart (when the kingdom divided under Rehoboam, verse 14).

YAHUAH then indicates that, in a sense, he will abandon them and return to his place (in heaven) until they acknowledge their offense (verse 15). Who but YAHUSHA left his people Israel on earth and returned to his place in heaven after his resurrection?

There YAHUSHA will stay until Ephraim and Yahudah acknowledge their offense (Ephraim has rejected the law of Moses or written Torah-Word of Elohim, while Yahudah has rejected YAHUSHA, the Living Torah-Word of Elohim).

In the mean time, both houses of Israel will go through affliction resulting in their seeking YAHUAH eagerly (verse 15). Jointly, they will acknowledge their offense, recognize that they are brother nations that YAHUAH had previously torn apart. Their epiphany or spiritual awakening will result in their seeking YAHUAH to heal the breach between them (6:1). Hosea then goes on to prophesy that after two days (or prophetically, 2000 years from the time that YAHUSHA left earth to return to his place, 5:15), YAHUAH will revive Ephraim and Yahudah spiritually. Then in the third day (or the third millennia after YAHUSHA’s first coming), he will raise them up (or resurrect them physically and spiritually), and together the two houses of Israel will live in Messiah’s sight, presumably during the Millennium.

Again, this unique prophecy is yet to be fulfilled, and the time frame of its fulfillment seems to be end times and pre-millennial.

In Hosea’s prophecy, we see the same old story repeating itself again: the people of Ephraim turn away from the Torah-based covenants of YAHUAH (Hos 8:1,12). To be true to his Word, YAHUAH is then forced to discipline his people by scattering them throughout the nations of the world (Hos 8:8). However, in his mercy, YAHUAH will regather them after they demonstrate a sorrowful heart (Hos 8:10).

For nearly 2000 years, Torah (or the “law of Moses”) has been a strange or foreign thing to Christianity (Ephraim). It has developed theological philosophies to alienate its adherents from serious Torah-obedience saying that the law has been done away with, nailed to the cross, is against us, and that since we are not “under” the law and are therefore free to break it. Never in the past has Ephraim acknowledged its Torahless state, but the day is coming when more and more Christians will acknowledge their Torahlessness and will repent and return to YAHUAH as prophesied by Hosea. This process is already beginning to happen as thousands of Christians worldwide are returning to Hebrew-Torah roots of their faith.

Amos 9:8–15

Amos reiterates what the other prophets have said vis-à-vis Ephraim. Because of sin (or Torahlessness), YAHUAH promises to punish the house of Jacob (verse 8) by sifting them through the nations of the world (verse 9). Those of the house of Jacob (both Jews and Christians) who refuse to repent of their sin (Torahlessness) shall die by the sword (verse 10).

After YAHUAH purges his people, he promises to raise up the tabernacle of David, which as I discussed above, relates to the regathering and reuniting of the two houses of Israel under a resurrected King David at the second coming of YAHUSHA (verses 11–15).

The Eighth Clue: Israel’s Captor Nations Must Be Judged First

YAHUAH brought judgment against Egypt and the captive Israelites were set free. A thousand years later, YAHUAH brought judgment against Babylon by the Persians after which the Jewish exiles were liberated and allowed to return to the land of Israel. In our time, YAHUAH brought judgment against Nazi Germany, and the Jews subsequently obtained an independent country to which they were free to immigrate in 1948. And in the near future, YAHUSHA, prior to and at his second coming, will bring judgment against Babylon the Great, and the captives of Ephraim will be set free to return to their promised inheritance in the land of Israel. Judgment on Ephraim’s and Yahudah’s enemies is a precondition for Israel’s return to the land of Israel. The Nazi’s may have been judged in World War II, but the world is still full of anti-Semitism and anti-Christian hatred. The Palestinians and many of their Moslem brothers still hate Jews and Christians and are currently engaged in Koran-inspired jihad against the people of Israel. Their aim is to destroy both America and Israel, and to take over Christian nations and impose Islamic law. The enemies of Israel are alive and well and gaining strength! The stage is being set for an end times showdown between these two groups as predicted by the biblical prophets thousands of years ago. But the enemies of Israel will be defeated.

The prophet Ezekiel describes these happy events in the following prophecy:

4 “In those days, and in that time,” says YAHUAH, “the children of Israel shall come, they and the children of Yahudah together, going and weeping: they shall go, and seek YAHUAH their Elohim. 5 They shall ask the way to Zion with their faces thitherward, saying, ‘Come, and let us join ourselves to YAHUAH in a perpetual covenant that shall not be forgotten.’ 6 My people have been lost sheep: their shepherds have caused them to go astray, they have turned them away on the mountains: they have gone from mountain to hill, they have forgotten their resting place. 7 All that found them have devoured them: and their adversaries said, ‘We offend not, because they have sinned against YAHUAH, the habitation of justice, even YAHUAH, the hope of their fathers.’ 8 Remove out of the midst of Babylon, and go forth out of the land of the Chaldeans, and be as the he goats before the flocks.” (Ezek 50:4–8)

But before the captives of Israel are set free, Babylon will be destroyed (Ezek 50:1–3,9–16,21–32,35–46; 51:1–49). Prior to this, YAHUAH will warn his people to flee Babylon and YAHUAH’s vengeance or judgments against her (51:6 cp. Rev 18:4).

This prophecy was fulfilled in part by the Persians as recorded in the Book of Daniel, but not completely. In Daniel’s day, only the house of Yahudah was liberated from Babylon. This prophecy, however, speaks of both the children of Israel (the house of Israel or Ephraim) the children of Yahudah (house of Yahudah), who both and together are repenting and seeking YAHUAH their Elohim (verse 4). This has not happened yet. So we await a future and greater end times fulfillment of this prophecy.

Numerous other biblical prophets speak of YAHUAH’s judgment falling on Israel’s captors resulting in the outcasts of Israel being liberated and allowed to return to the land of Israel. Israel’s first exodus came after Egypt was judged. The second exodus will occur after the nations of the world will be judged.

Historically, the end times judgment of the nations that numerous biblical prophecies speak about has not occurred. They are future in nature and will occur just prior to the day of YAHUAH’s wrath upon the nations (Zech 14:1–3) and the return of YAHUSHA (Zech 12:10; 13:1; 14:4). In that day, many wicked will be killed, while many people of Yahudah and Ephraim will be saved, and many Israelites will return to the land of Israel. As noted above, the return of Israel out of the nations of the world to their promised land is often referred to as the greater or second exodus.(20)  As ancient Israel was held captive as slaves in ancient Egypt, so in the end times, the people of YAHUAH are being held captive by the nations where they live. They are political, economic and spiritual captives to a world wide new world order, Babylon the Great, Antichrist system that enslaves its inhabitants. Ephraim is not free to return to the land of Israel yet. If you think you are, just move to Israel and see how far you get if you can’t prove that you’re Jewish!

There are still more prophecies that speak of YAHUAH’s judgment against the nations who are Israel’s enemies.

Isaiah 24

Isaiah chapter 24 speaks of YAHUAH’s judgment against the whole earth. Since Noah’s flood, when has this ever happened? The earth will be turned upside down (verse 1). All people will be affected (verse 2). The earth will mourn and fade away (verse 4). Because of the man’s breaking the Torah-laws of Elohim (verse 5), the earth will be cursed, its inhabitants made desolate, and most will be killed (verse 6). Even Israelites who have been scattered to the isles of the sea will be punished (verse 15). The foundations of the earth will be shaken (verse 18), the earth will be broken down, dissolved and moved exceedingly (verse 19). It will reel to and fro like a drunkard (verse 20). On that day of judgment, YAHUAH will punish the leaders of the earth (verse 21), after which, YAHUAH of Hosts will rule in Zion and Jerusalem (verse 23). Does anyone reading this doubt whether this prophecy is yet to be fulfilled?

In chapter 25, Isaiah breaks into praising YAHUAH who has brought low the haughty nations and given strength to the poor (verses 2–4), and who has swallowed up death in victory and wiped away the tears and shame of his people (verse 8) who are now rejoicing in his salvation (verse 9) from their enemies (verse 10).

Chapter 26 continues the song of praise, and refers to YAHUAH’s judgments upon the earth’s inhabitants (verse 9) for oppressing YAHUAH’s people (verse 11). At this time, the nation of Israel will suddenly increase in numbers — presumably because the resurrection of the righteous dead (at the second coming of YAHUSHA) has just occurred (verses 14 and 19). But this happens only after the time of YAHUAH’s indignation has passed when the inhabitants of the earth are punished for their sins (verses 20–21).

Isaiah’s same prophecy continues into chapter 27, where YAHUAH’s judgment against the earth continues. YAHUAH shall slay the dragon that is in the sea (verse 1, this is likely a prophetic allusion to Satan’s Babylon the Great end-times world-ruling system that the books of Daniel and Revelation liken metaphorically to a dragon coming out the sea of the nations or humanity). Isaiah then goes into a discourse (verses 5–10) about Israel’s restoration to her land where she will experience spiritual revival and the land will yield an abundance of physical produce as well. What is the signal of the regathering of these exiled and scattered Israelites? Let’s read verse 13.

And it shall come to pass in that day, that the great trumpet/shofar shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship YAHUAH in the holy mount at Jerusalem.

What is this gathering of the children of Israel at the sound of the great trumpet, and when does it occur? In the previous chapters we see several dominate themes: judgment of YAHUAH against the nations — the enemies of Israel in whose lands where they have been held captive, Israel being restored to her land, and now, in this verse, a regathering of Israel at the sound of a great trumpet. Some believe that YAHUSHA’s prophecy in Matthew 24:27–31 is a parallel prophecy to Isaiah’s prophecy. Is YAHUSHA speaking about the regathering of Israel after the great tribulation (Matt 24:29), and after his second coming (Matt 24:29–30), at which time he will send forth his angels to gather his people Israel (literally, his elect, or picked out chosen ones) from the four corners of the earth at a great sound of a trumpet (or shofar horn, verse 31)?

Furthermore, is this sound of a great shofar the very same great blast of the shofar that would sound in ancient Israel every fiftieth year on the Day of Atonement (Yom Kippur) signaling the beginning of the jubilee year when all the captives were set free, debts were forgiven and the land was returned to its original owners? The jubilee trumpet sounded and the jubilee year was consecrated on Yom Kippur (Lev 25:9–10), while the year of release (as the jubilee year came to be known) actually started during the Feast of Tabernacles (Deut 31:10; cp 15:1ff; Exod 21:2; 23:10). This seventh year release corresponds with the jubilee year, which begins at the end of the 49th year and at the beginning of the 50th year. Isaiah 61:1–2, in an apparent reference to a greater prophetic jubilee release of the spiritual Israelites captives to occur in the future, speaks of proclaiming liberty to the captives. This event occurs in conjunction with the day of YAHUAH’s vengeance or wrath, which occurs at the end of the age prior to the return of YAHUSHA. The day of YAHUAH’s wrath corresponds to the seven trumpets and seven bowl judgments that he will pour out upon the earth as prophesied in Revelation (chapters 8 through 12, 15 and 16). This is Elohim’a judgment against Babylon the Great and culminates when YAHUSHA, at his second coming, destroys this evil one-world system once and for all (Rev 19:11–21). Therefore, it would seem that YAHUSHA’s return will occur on an actual jubilee year. At that time, Babylon’s enslaved captives (Rev 18:13) will be liberated. Among these spiritual captives, there will doubtless be Israelites who will be set free, who will repent and return to YAHUAH, and whom he will regather and return to the land of Israel.

If my understanding of these scriptures is correct, then here is yet another clue that the regathering of Ephraim to its land inheritance occurs after the wrath of Elohim and the fall of Babylon the Great, which occurs at the second coming of YAHUSHA.

Jeremiah 30

We have looked at Jeremiah 30 in our discussion above on Jacob’s trouble and the regathering of Israel and Yahudah and their return to the land of Israel, but verse 11 contains additional details we need to spotlight. Verse 11 reads,

“For I am with you,” says YAHUAH, “to save you: though I make a full end of all nations whither I have scattered you, yet will I not make a full end of you: but I will correct you in measure, and will not leave you altogether unpunished.

YAHUAH says in verse 10 that he will save Israel from the far land of their captivity and that Jacob shall return and rest — but after he will “make a full end of all nations.” Through YAHUAH’s judgment of the nations, he will correct and punish Israel as well (verse 11, last part).This is an aspect of Jacob’s trouble (see verse 7). Even as Jacob was wounded in his struggle with YAHUAH, so scattered Israel will be wounded or punished because of the multitude of its iniquities and sins (or Torahlessness, see verses 14–15). Like Jacob, scattered Israel will be brought low spiritually en route back to the land of their inheritance (verse 14).

Jeremiah 31

Once again, this prophet of YAHUAH picks up the sorry saga of Israel’s (both houses of Israel, verse 27) spiritual backsliding (verse 22), and its departure from the covenants of YAHUAH (verses 13–33). As punishment for its apostasy, Israel was scattered among the nations of the world from which YAHUAH promised to regather them (verses 8–10) — another prophecy that is yet to be fulfilled, since Ephraim has never in the past cried, “Arise, and let us go up to Zion unto YAHUAH our Elohim,” (verse 6). In the twentieth century, some of Yahudah (the Jews), have rallied and returned to Zion (the land of Israel). To date, Ephraim (broadly speaking, Christianity) has not. So for Ephraim, this prophecy is yet to be fulfilled.

Then in verse 11, we read that YAHUAH has redeemed Israel from the hand of him that was stronger than him, after which Israel will return joyfully to Zion (verses 12–14). This verse was fulfilled in part when the Jewish exiles returned to Israel from Babylon, but not all aspects of this prophecy have been fulfilled. For example, under Zerubbabel, Ezra and Nehemiah only a remnant of the Jews and some Levites returned from Babylon. Not all the tribes of Israel returned from the north country, from the coasts of the earth, and from the islands afar off (verses 8 and 10).

Furthermore, the prophecy of verse 11 was fulfilled in part when the Jewish exiles were set free when YAHUAH judged Babylon, which fell to the Persians who then set the Jewish captives free to return to the land of Israel. But since there are aspects of this prophecy that have yet to be fulfilled, it becomes evident that in the end times YAHUAH will redeem enslaved Israel and set her free to return to the land of Israel after YAHUAH has judged the nations (as YAHUAH did to Egypt prior to the first exodus).

The timing of this redemption is fixed in verse 31 and 33 where YAHUAH speaks of entering into a marriage covenant with both the house of Israel (Ephraim) and the house of Yahudah (the Jews). Though YAHUSHA initiated this covenant at his first coming on Passover, this marital covenant has yet to be finalized as the writer of Hebrews indicates (Heb 8:8–13).

Zechariah 10

Zechariah further echoes his prophetic compatriots when he speaks of the houses of Yahudah and Joseph (i.e., Ephraim and Manasseh) being regathered from the nations and returning to the land of Israel (Zech 10:6–10). Zechariah dittos Jeremiah’s redemptive theme (verse 8) and links this with judgment against the nations that have held the people of YAHUAH captive (verse 11).

Though Zechariah prophesied while the exiled Jews were still returning from Babylon, many aspects of his prophecies are still future in nature. For example, the house of Joseph never did return with Yahudah, as he prophesies will happen (10:6). Furthermore, chapter 10 opens up with the well-known Messianic two-horses prophecy the first part of which was fulfilled when YAHUSHA entered Jerusalem triumphantly riding a colt (Luke 19:30–38). Yet the second part of this prophecy is as yet unfulfilled, but will be when YAHUSHA comes again — this time from heaven — riding a white war stallion to bring judgment upon the nations that have enslaved his people and oppose his rule (Rev 19:11–21). Zechariah’s prophecy seems to have in view a scenario where the captives of Yahudah and Ephraim will be freed or redeemed allowing them to return to Zion in conjunction with YAHUAH’s judging of the nations, which we know from the Book of Revelation occurs prior to and at the second coming of YAHUSHA the Messiah.

Hosea 11:9–11

We find another piece of the puzzle as to the timing of Ephraim’s return to the land of Israel in Hosea’s prophecy to the northern kingdom of Israel (i.e., Ephraim). In chapter 11, the prophet picks up the lament of Ephraim’s pitiable spiritual backslidden condition and YAHUAH’s angst over the plight of his beloved people. To bring his people back to him, he will bring judgment against Ephraim (verses 8–10), but this will be in conjunction with his roaring like a lion, which a lion does when it is hungry (Amos 3:4) to send fear into the hearts of its enemies before attacking (Hos 11:10; Isa 5:29). When will YAHUAH “roar” like a lion? On the day of his fierce wrath, when he will judge not only apostate Israel, but the wicked heathen nations as well. When this happens, Ephraim will come trembling from the west (due west of Israel is North America) and from the lands of spiritual Egypt and Assyria where they have been held as spiritual captives (verse 12). Again, this prophecy has yet to be fulfilled. When the Jewish exiles returned from Babylon, they come from the east, not the west. Furthermore, those who returned to Israel from Babylon were almost entirely from the kingdom of Yahudah, and not from the northern kingdom of Israel, also known as Ephraim!

Amos 9:8–15

Once again, we see that YAHUAH’s judgments will come upon the apostate house of Israel as YAHUAH allowed them to be sifted through out all the nations (Amos 9:8–10). But restoration will occur! The tabernacle of David that has fallen will be raised up; that is to say, Yahudah and Ephraim will be regathered, return to the land of Israel and be reunited under a resurrected king David (see Ezek 37:15–28; cp., Jer 30:1–10, especially note verse 9). At that time, they will possess the lands of Edom and the heathens (verse 12). For Israel to possess the lands of its enemies means that YAHUAH has first destroyed her enemies.

The timing of this prophecy is millennial when the earth will yield its rich bounty, and YAHUAH will bring again the captivity of his people Israel back to the land of Israel (verses 13–15).

Deuteronomy 30:1–9

Before his death, Moses prophesied what would occur to Israel in the future. Some of these prophecies have been fulfilled completely, others only in part or not at all. For example, verse three says that YAHUAH will regather Israel from all the nations to which he would scatter them because of apostasy. True, this prophecy was fulfilled in part when YAHUAH regathered some of the Jews from the one nation of Babylon. But this hardly fulfils the full tenor of Moses’ prophecy when he speaks about all the tribes of Israel being regathered from all the nations to which they have been scattered.

Next, we note that this prophecy speaks about not only the regathering of Israel and her return to her land, but the spiritual revival of Israel (her returning to Torah, verse 8) as well — another part of this prophecy that is yet to be fulfilled in a major way. And Israel’s revival is tied to YAHUAH’s judging the nations into which Israel was scattered (verse 7), which, as we have seen above, occurs at the end of the age just prior to and at the second coming of YAHUSHA the Messiah.

More Clues as to the Timing of Ephraim’s Return

Ephraim’s Return to Israel Coincides With the Beginning of the Millennial Era

We have already presented evidence above in several places where the regathering of the northern kingdom or tribes of Israel (also known as Ephraim) comes after YAHUAH’s judgment of wrath against the nations of the world and the fall of Babylon, which occurs prior to and at the second coming of YAHUSHA. After this, YAHUSHA will set up his millennial kingdom on earth to last for 1000 years, and a resurrected David will be king over a regathered and reunited Israel at this same time. Micah the prophet discusses this time period with a special emphasis on the millennial era as a time of regathering for lost and scattered Israel. Let’s see what he prophesies in this regard.

Chapter four tells us the time setting of Micah’s prophecy: in the last days when the house of YAHUAH will be established in Jerusalem on the Temple Mount (verse 1). From this same spot, all nations will be ruled by Torah, and all nations will go up to Jerusalem to learn the ways of YAHUAH (verses 1–3). At the same time, peace will prevail on the earth, and wars will cease (verse 3). This clearly is a future, millennial prophecy. The timing is in the last days after the second coming of YAHUSHA.

In that same time period, YAHUAH promises to regather the remnant of his people Israel who were cast far off (or scattered, verses 6–8). Where will his people be delivered or redeemed from? They will come from a defeated Babylon, the enemy of Israel (verse 10)!

So once again, we see reiterated the scenario of YAHUAH redeeming and regathering his lost and scattered people after defeating her enemies which have enslaved her. The time frame of this prophecy is millennial—presumably after the second coming of YAHUSHA and not before.

Rest From Her Enemies

Another clue as to the timing of Ephraim’s return to the land of Israel can be found in an interesting phrase that occurs three times in the Tanakh (or Old Testament) and once in the Epistle to the Hebrews.

In Deuteronomy 12, YAHUAH instructs the children of Israel that as they go in to conquer the Promised Land, they must little-by-little defeat the heathens that are living there. As they are destroying the heathen idols, they are at the same time not to be walking in sin (i.e., Torahlessness, or “every man doing what is right in his own eyes,” verse 8). They are to be keeping his Torah commands (verses 1,5–7). In the process of Israel’s following YAHUAH’s instructions, he promises to give them rest from their enemies (verse 10, see also 25:19 and Josh 21:44; 23:1).

This idea of Israel receiving rest from its enemies is echoed elsewhere in the Scriptures, not only when Israel entered the Promised Land the first time under Joshua (Heb. Yehoshua), but in the end times when redeemed Israel will enter the same land under YAHUSHA (in Heb. YAHUSHA is the abreviated name for Yehoshua). In fact, the writer of Hebrews draws a parallel between the first Joshua and the second Joshua (or YAHUSHA) and ties the idea of entering the Promised Land to that of a seventh day Sabbath rest (see Heb 4:1–9).

What we see from this is that as the Torah-obedient children of Israel were given rest from their enemies after defeating them. Likewise, a similar scenario will occur in the end days when Ephraim returns to its promised inheritance in the land of Israel. The writer of Hebrews likens this to the seventh day Sabbath and seems to be suggesting that as man rests on the seventh day, so YAHUAH’s people will enter the promised land under King YAHUSHA in the seventh millennia of man’s existence on this earth. This rest will last for one thousand years, and is commonly referred to as the Millennium.

Ezekiel 33:21 to 39:29 — Chronology of Judgment and Restoration

The prophecies contained in these chapters seem to be a chronological summary of all that will happen to end times Israel just prior to her being regathered and restored to the land of Israel. It is a synopsis of the main points I have covered thus far in this study paper.

This prophecy begins in Ezekiel 33:21 (“in the twelfth year in the tenth month in the fifth day of the month”) and continues through the end of chapter 39 at which time Ezekiel receives another vision for another time. This prophecy admonishes the watchmen (the prophets and spiritual leaders) of Israel to be faithful to their duties to warn the city or the house of Israel (33:7,10,11,20) of impending danger should it come, and the judgments that will fall upon the house of Israel if they fail to heed the watchmen’s warnings to turn from wickedness (Torahlessness).

The Ezekiel 33 prophecy shows a progression of events that give us another indication as to the timing of Ephraim return to the land of Israel.

Let’s now look at this prophecy in an overview fashion:

Summary and Conclusion

In the above study, I have presented many scriptures that deal with lost and scattered Ephraim’s (i.e., largely those redeemed believers who are currently found within Christianity) return to the land of Israel. These same prophecies also give us clues as to when Ephraim will return to the land.

Tangentially, two facts jumped out as being amazing to me when compiling this study. First, for about a thousand years, the prophets of Israel discussed the subject of Israel’s dispersal among the nations, their regathering and subsequent return to the land of Israel. This was not a subject they neglected nor passed over lightly. Some of the books of the Latter (Minor) Prophets are devoted entirely to discussing the destiny of the two houses of Israel. Additionally, each of the Major Prophets allocate dozens of chapters to this subject. How so many modern biblical scholars and teachers can be so dismissive if not outright ignorant of this subject is impossible for me to comprehend!

The second fact that becomes apparent once one has studied the subject of Israel’s return is this: the biblical prophets form a unified choir of voices that were saying the same thing for a thousand years. Furthermore, they corroborate each other over and over again with regard to the events and timing of Israel’s regathering and return to their Promised Land.

The themes we see repeated include:

On the basis of these facts, the conclusion seems inescapable that a series of events will transpire in the last days, coinciding with YAHUAH’s end times judgment against the nations of the world (known as the wrath of Elohim), just prior to the second coming of YAHUSHA, that will help to bring about the beginning of the return of Ephraim to YAHUAH and his Torah.

It seems that Ephraim’s repentance and return to the land of Israel will first involve at least two sub-groups of Ephraim. The first group is a small and faithful Torah-obedient remnant from Ephraim that has kept faith in YAHUSHA, and who comes through a wilderness experience time of testing just prior to YAHUSHA’s return. It is this group that YAHUSHA will lead into the Promised Land at his second coming. The 144,000 Israelites from all 12 tribes that are mentioned in Revelation chapters seven and 14, as well as those who have come out of the great tribulation (Rev 7:9–17). These same redeemed Israelites who are from all 12 tribes will return with YAHUSHA at his second coming as the warrior bride to destroy the enemies of YAHUSHA and his people (Rev 19:1–15; Jude 14).

The next and larger group of Ephraimites to return to the land of Israel will do so after the second coming and at the beginning of and during the millennial reign of YAHUSHA. This group will be comprised of scattered Israelites. Once Babylon the Great is defeated, YAHUSHA’s earthly kingdom will be set up in Jerusalem, and the Torah-Word of Elohim will go forth from that city (Mic 4:2; Isa 2:3), Ephraim will begin to learn who they are spiritually. A way will then be made for them to return to their spiritual and physical heritage in the land of Israel via a highway in the wilderness (e.g., Isa 11:16). This is likely the spiritual harvest of souls, which the fall biblical Feast of Tabernacles (or Sukkot) prophetically pictures.

Similarly, in modern times, not all of Yahudah (the Jews) returned to the land of Israel at once. It has been a slow process that started in the nineteenth century and is continuing until now. Presently, only half of the Jews are living in Israel.

The question for the reader then is this: if our conclusion is correct, which group will you be a part of — the smaller group of redeemed Israelites (which I refer to as YAHUSHA’ warrior bride) that returns to the land of Israel with YAHUSHA at his second coming, or the larger group or the lost-souls group that must go through all of Elohim’s end times judgments including the great tribulation and wrath of Elohim?

 

 

 

 

 

Posted on 04/19/2014 by Natan Lawrence



WAS CHRISTOPHER COLUMBUS A JEW?

Special thanks to Kehilot Yahshua, Branchport, NY and the editors of "Time to Seek" publication for permission to-reprint this article.

After Four Centuries, Jews at last give tribute by reciting Kaddish, the memorial prayers, at the tomb of a fellow Jew buried in a Roman Catholic cathedral in Seville Spain.

It is believed that Christopher Columbus (his real name was Christobal Colon, a common Sephardi name) was the son of "Marranos", Jews forcibly converted to Christianity. Why?

He left Spain on August 3, 1492. The day which was the Ninth of Av (marking the destruction of the Temple) following the edict expelling all Jews from Spain. His diary states in its first entry,

Colon notes also in his diary that he first sighted land during the festival of Succot. Why else would he note this? In his will, he left money "... to a Jew who used to live at the gate of the Juderia (Jewish Ghetto) in Lisbon."

At least 5 of a crew of about 88 men were Jewish. The interpreter and second in command was Luis de Torres who knew Hebrew and Aramaic. Torres was a new Christian. It is thought that he expected to find the ten tribes in India. The ships' doctor, Bernal, and the surgeon, Marco, were also of Jewish descent. No priests were noted for being aboard any of the ships.

Colon's son Fernando admitted in a biography that his father deliberately veiled his birthplace and his origin. In a letter to a Marrano nurse he wrote,

The Colon Family in Spain and the Fonterossas were business associates. Susanne (Shoshana?) Fonterossa was Columbus's mother. The Fonterossa family was Jewish and one of the Colons was burned by the Inquisition.

In letters to his son, the letters (B) and (H) appear in Hebrew. This was an abbreviation for "Be-ezrat HaShem", "With the help of the Almighty" and also "Baruch HaShem", "Praise the Almighty."

Columbus was fond of using quotes from Jeremiah, Isaiah and Ezra, applying them to himself.

The fact that Colon's history has a shroud of mystery to it was common to Jews and Marranos in this perilous time in Spanish history. The fact that his business associates and companions included many Jews and Marranos is also a strong indication. The Vatican has refused to divulge any more information on this subject, declaring Columbus' history has blemishes.

None of Colon's letters are in Italian, he always wrote in Spanish. His first two letters were written to Gabriel Sanchez and Luis de Santangel. Both of them were under surveillance by the Inquisition and had their family members murdered for being Marranos. They helped finance his trip. His third letter was to the King and Queen.

The maps for the voyage were prepared by the cartographer and astronomer, Abraham Zacuto. In his diaries, Colon mentions Zacuto as a personal friend and maintains that the lives of his crew were saved by information of an eclipse of the moon on February 29, 1504. Zacuto's works were written in Hebrew!